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A 

PRACTICAL    COMMENTARY 

Ll'ON   THE 

FIRST    EPISTLE    OF    ST.    PETER; 

AND  OTHEK 

EXPOSITOKY     WORKS: 

BY  THE  MOST  REVEEEND  FATHEU  IN  GOD, 

ROBERT   LEIGHTON,    D.D., 

ARCHBISHOP    OF  GLASGOW. 


TO\VHI(;H    IS  PREFIXED 


A  LIFE  OF  THE  AUTHOR, 


THE  REV.  JOHN  NORMAN  PEARSON,  M.A. 

OF  TRINITY  COLLEGE,  CAMBRIDGE,  AND  CHAPLAIN  TO  THE 
MOST  NOBLE  THE  MARQUESS  WELLESLEV, 


dvntoMOi  tUv  rSiSj,  (puyh  (iovou  v^o;  fiovov. — Plotiisi  Ennead.  6,  L.  9.  c.  xi. 


A     NEW  ED  ITION,—IN    TWO    rOLUMES. 

VOLUME  I. 

LONDON: 
JAMES    DUNCAN,    37,  P  ATE  RN  O  STE  R -RO  W  ; 

HATCHARD  AND  SON;     SEELEY  AND   SONS;    AND  J.  NISBET,  LONDON; 

PARKEll,  OXFORD;    J.  AND  J.J.  DEIGHTON,  CAMBRIDGE; 

AND  BELL  AND  BRAnFUTE,  EDINBURGH. 


MDCCGXXX. 


LONDON ; 

I'nnti'd  by  William  Clowes, 

Stain  ford-.slreet. 


55 


Z7^S- 


ter 


CONTENTS  OF  THE  FIRST  VOLUME. 


PAGE 

Life  of  Archbishop  Leighton,  by  the  Rev.  J.  N.  Pearson  i 

Preface  by  the  Rev.  Dr.  Doddridge cxciii 

Tivo  Letters  attributed  to  the  Bishop clxxxi 

A  PRACTICAL  COMMENTARY  ON  THE  FfRST  EPISTLE 
GENERAL  OF  PETER. 


Chap.  1 1 

I L  (to  verse  20) 171 


PREFACE. 


A  NEW  edition  of  Archbishop  Leighton's  Works  being 
called  for,  it  was  thought  desirable  to  accompany  it 
with  a  more  complete  life,  than  has  yet  been  given  to 
the  world,  of  their  venerable  author.  To  accomplish 
this  object  no  trouble  and  expense  have  been  spared 
by  the  publisher.  Old  sources  of  information  have 
been  explored  anew ;  and  inquiries  have  been  insti- 
tuted wherever  there  was  even  a  faint  prospect  of  col- 
lecting materials,  which  had  escaped  the  diligent  search 
of  former  biographers.  It  was  indeed  to  be  appre- 
hended that,  after  the  lapse  of  nearly  a  century  and  a 
half,  little  would  be  obtainable  from  local  recollections ; 
and  that  the  voice  of  tradition,  if  not  totally  silent, 
would  speak  only  in  broken  and  indistinct  murmurs. 
And  such  in  some  degree  is  the  case.  The  shadows  of 
forgetfulness  have  closed  upon  almost  all  that  Leighton 

Vol.  I,  a 


11  PREFACE. 


said  or  did,  of  which  the  memory  has  not  been  per 
petuated  by  its  connexion  with  matters  of  poUtical 
interest :  and  of  those  httle  anecdotes  which  have 
reached  this  distant  period  with  his  name  engraven 
on  them,  the  descent  is  commonly  so  obscure  and 
uncertain,  that  it  has  been  thought  better  to  reject 
what  may  possibly  be  genuine,  than  to  run  any  risk 
of  admitting  what  is  spurious.  It  is  almost  needless 
to  state,  that  a  considerable  portion  of  the  ensuing 
narrative  is  drawn  from  Bishop  Burnet's  History  of 
his  own  Times  ;  nothing  of  any  consequence  which  is 
told  in  that  work  being  omitted  in  this  memoir.  To 
the  present  compiler,  however,  one  fund  of  information 
has  been  opened,  to  wliich  none  of  his  predecessors 
had  access.  He  alludes  to  a  manuscript  letter,  of 
which  through  the  kindness  of  Mr.  Duncan  he  is  now 
possessed,  which  was  addressed  to  Bishop  Burnet  by 
Mr.  Edward  Lightmaker,  whose  mother  was  Leigh- 
ton's  own  sister.  It  was  the  happiness  of  this  lady  to 
have  her  brother  for  a  member  of  her  household 
during  the  last  ten  years  of  his  life  ;  so  that  her  son 
had  great  opportunities,  though  his  tender  years  pre- 
vented his  reaping  the  full  benefit  of  them,  of  storing 
up  interesting  particulars  of  the  Bishop's  life  and 
conversation.  To  verify  by  external  evidence  the 
manuscript  so  fortunately  preserved  to  us  has  been 


PREFACE,  Hi 

found  impossible  :  but  the  internal  proof  is  so  strong-  as 
to  preclude  any  reasonable  doubt  of  its  being-  the  auto- 
graph of  Leighton's  nephew ;  and  its  genuineness 
being-  ascertained,  no  question  can  arise  about  its 
authenticity.  The  composition  of  it  is  confused  and 
disorderly :  for  the  worthy  writer,  in  noting  down  the 
memorable  actions  and  sayings  of  his  revered  uncle,  as 
they  occurred  to  his  memory,  has  interspersed  many 
pious  and  affectionate  remarks,  which,  however  cre- 
ditable to  the  kindliness  of  his  nature,  are  prejudicial 
to  the  distinctness  of  his  narration.  It  has  exercised 
the  sedulous  care  of  the  present  biographer  to  extract 
the  valuable  portions  of  this  medley,  and  to  arrange 
them  in  the  order  that  chronology  seemed  to  pre- 
scribe, or  that  served  best  to  illustrate  the  Arch- 
bishop's character.  One  of  the  surest  proofs  of  the 
genuineness  of  this  document  arises  from  four  letters 
subjoined  to  it,  which  purport  to  be  copied  from 
Leighton's  autographs,  and  are  so  thoroughly  imbued 
with  his  incomparable  spirit  as  to  place  their  parent- 
age beyond  dispute. 

Besides  drawing  largely  from  this  mine,  hitherto 
unwrought,  I  have  endeavoured,  by  ransacking  a 
variety  of  records  for  incidental  notices  of  the  subject, 
to  enrich  this  memoir  with  new  particulars,  and  to 
rectify  former  inaccuracies  concerning  facts  and  dates. 

a  2 


IV  PREFACE. 

To  this  end,  the  manuscripts  in  the  Advocates'  Library, 
and  the  Town  Register  of  Edinburgh,  have  been 
carefully  inspected  ;  and  nothing,  I  believe,  has  been 
overlooked  that  would  have  contributed  to  the  object 
in  hand,  among  the  various  papers  in  the  College 
Library  at  Glasgow.  Moreover,  the  "  Memoranda 
of  Dr.  Robert  Leighton,  Bishop  of  Dumblain,  by 
Bishop  Kennet,"  which  are  among  the  Lansdown  ma- 
nuscripts, have  been  collated  with  the  chapter  in 
Wodrow's  History  which  treats  of  the  attempted 
Accommodation,  and  proves  to  be  a  transcript 
from  the  former,  with  a  few  inconsiderable  addi- 
tions. For  some  of  these  researches  I  have  been 
indebted  to  Mr.  Fleming,  the  Librarian  of  Glasgow 
College  ;  and  for  some  to  Dr.  M'Crie  of  Edinburgh, 
than  whom  an  abler  auxiliary  could  not  be  desired 
in  biographical  investigations.  The  Rev.  Mr.  Grier- 
son,  also,  the  respectable  minister  of  Dunblane,  has 
been  at  pains,  which  I  regret  to  add  have  proved 
unavailing,  to  detect  any  relics  of  the  venerable  saint, 
that  had  not  yet  mouldered  away,  or  been  dis- 
covered and  enshrined  by  some  antecedent  historian. 
Upon  tlie  whole,  however,  the  success  of  our  researches 
has  outgone  our  anticipations  ;  and  scattered  frag- 
ments have  been  redeemed,  which  are  found,  when 
put  together,  of  a  value  tliat  well  repays  the  labour 


PREFACE.  V 

it  has  cost  to  gather  them  up.  If  not  sufficient  to  fill 
up,  yet  they  narrow,  the  chasms  which  broke  the 
continuity  of  the  holy  Prelate's  life ;  they  connect 
and  illustrate  many  incidents  of  his  public  career ; 
and  the  intervals  of  his  several  appearances  amidst  the 
scenes  of  his  eventful  era  are  at  least  so  far  contracted, 
that  we  cannot  fail  to  recognise  in  him,  as  often  as  he 
revisits  us,  the  friend  with  whose  mien  and  carriage 
we  are  happily  familiar. 

In  the  biograpliical  relation  now  presented  to  the 
world,  the  public  conduct  of  Leighton  is  discussed  in 
such  detail,  as  may  possibly  be  deemed  an  invasion 
of  the  province  of  history.  But  I  felt  it  incumbent  on 
me  to  treat  this  part  of  my  subject  with  an  almost  his- 
torical minuteness;  because,  after  balancing  friendly 
against  hostile  representations,  I  became  fully  satis- 
fied that  those  actions  of  his  life,  which  might  seem  to 
tarnish  his  fair  fame,  can  be  so  regarded  only  when 
misunderstood ;  and  will  be  found,  if  truly  repre- 
sented, to  set  the  seal  on  his  reputation  for  purity  of 
purpose  and  for  rehgious  devotedness.  In  dehneating 
Leighton 's  personal  character,  it  has  been  my  steadfast 
aim  to  avoid  the  ensnaring  fault  of  drawing  a  beau- 
tiful portrait,  and  naming  it  after  the  subject  of  the 
memoir,  instead  of  copying  with  scrupulous  exact- 
ness   his   real   form   and   features.       Accordingly,    I 


Vi  PREFACE. 

ha\'e  endeavoured,  as  far  as  was  practicable,  to  let 
my  readers  see  liim  act  and  hear  liim  talk ,  and  in 
executing  this  purpose,  I  have  found  the  letter 
before  adverted  to  incalculably  useful.  In  many  in- 
stances the  words  reported  for  the  Archbishop's  are 
transcribed ;  and  where  only  his  sentiment  is  given, 
conscientious,  and  I  trust  successful,  pains  have 
been  taken  to  exliibit  it  pure  and  incorrupt. 

After  attempting  a  general  account  of  his  merits 
as  a  writer,  and  of  the  characteristics  of  his  mind 
and  style,  1  thought  it  unadvisable  to  go  to  any 
length  in  reviewing  his  several  works.  To  enume- 
rate their  excellencies  would  have  been  endless ; 
and  candour  did  not  seem  to  require  their  blemishes 
to  be  pointed  out,  except  in  a  solitary  instance,  inas 
much  as  those  blemishes  are  few  and  unimportant; 
surprisingly  few  and  unimportant,  when  it  is  con- 
sidered how  wide  a  range  of  science  and  learning 
his  writings  comprehend,  and  that  none  of  them  were 
designed  for  publication. 

It  is  greatly  to  be  deplored  that  some  of  his  pro- 
ductions, which  came  into  the  hands  of  his   earlier 

0 

editors,  are  since  irrecoverably  lost.  I  allude  par- 
ticularly to  his  discourses  on  that  masterly  summary 
f)f  christian  d(»(tiiiie  and  ])ractice  composed  for  the 
E])hebians  by    St.    Paul,    on    wliich   the    powers   of 


PREFACE.  VU 


Leighton's  congenial   mind  could   not  fail  of  being- 
happily  exerted.      In   an   advertisement  prefixed  to 
the  first  edition  of  the  2nd  vol.   of  his  Commentary 
on   Peter,    published  in    London  in   1694,   Dr.    Fall 
says  that  these  discourses  are  in  his  possession,  and 
he  holds  out   a  prospect    of   their    being  hereafter 
printed :  and  Mr.  Wilson,  in  his  preface  to  the  edi 
tion    of    1748,    speaks   of    trying  to   recover  them. 
Mention  is  also  made  by  Dr.  Doddridge,  in  his  pre- 
face to  Wilson's  edition,  of  a  large  collection  of  the 
Archbishop's  Letters,  communicated  by  Dr.   Latham 
of  Derby,  and  by  the  Rev.   Mr.  WiUiam  Arthur  of 
Newcastle,  which   were   meant  to   be  inserted  in   a 
future  and  more  extended  life.     But  the  hopes  thus 
raised    have  died  away.     Enough,  however,  remains 
of  this  extraordinary   man,    to  establish  his  title  to 
an  illustrious  place  in  the  highest  class  of  theologians, 
as  well  as  in  the  glorious  company  of  saints.     The 
hours  which  the  compiler  of  this  memoir  has  spent  in 
contemplating   its   subject  have  not,  he  trusts,  been 
misemployed,    as    relates   to   his   own   improvement : 
nor  will  they  have  been  wasted  in  respect  to  public 
utility,  if  body,    colour,    and   distinctness   have   been 
added  to  the  portrait  of  a  christian,  whose  ideas  of 
the  holiness  wliich  becomes  our  spiritual  caUing,  far 


Vm  PREFACE. 

as  they  surpass  all  vulgar  couceptions,  were  yet 
realized,  to  the  utmost  that  human  weakness  seems 
capable  of  attaining,  in  his  own  habitual  walk  and 
conversation. 

London, 
^Isf  December,  1824. 


THE    LIFE 


OF 


AECHBISHOP    LEIGHTON. 


Jl  he  name  of  Leighton  occurs  in  some  of  the 
oldest  annals  of  Scottish  history.  It  belonged  to  a 
respectable  family,  proprietary  of  the  barony  of  Ulis- 
haven,  otherwise  called  Usan,  which  is  a  demesne 
in  Craig,  a  considerable  fishing-village  in  the  county 
of  Forfar.  Of  this  name  the  spelling  is  very  various, 
as  will  commonly  be  the  case  with  the  patronymic  of 
a  family,  of  which  the  scattered  vestiges  appear  at 
wide  intervals  in  the  wilderness  of  the  unlettered 
ages.  It  is  spelt,  Leichtoune,  Lichtoun,  Lyghton, 
Lighten,  and  in  several  other  fasliions,  which  are 
not  respectively  fixed  to  certain  dates,  but  seem  to 
have  obtained  indiscriminately  in  the  same  eras. 
One  may  remark,  however,  that  the  modern  ortho- 
graphy of  the  name  is  the  same  which  presents 
itself  in  registers  of  the  greatest  antiquity.  In  the 
Rotuli  Scotiae,  wliich  have  lately  been  published 
from  the  original  records  in  the  Tower,  we  read 
that  A.  D.  1374,  John  de  Leighton,  clericus  de 
Scotia,  obtained  a  safe  conduct  to  Oxford,  there  to 


X  THE  LIFE  OF 

prosecute  his  studies.  Whether  this  zealot  of  lite- 
rature was  of  the  Usan  race  cannot  now  be  certainly 
determined.  To  the  ancestors  of  that  family,  however, 
may  be  assigned  the  meed  of  sturdy  warriors,  on  the 
authority  of  a  quaint  chronicle,  which  relates  that 

Schir  Walter  of  Ogilvy,  that  gud  knycht, 
Stout  and  manful,  bauld  and  wycht, 

being  sheriff  of  Angus,  was  killed  in  1392,  at  Gas- 
klune  or  Glenbrerith  near  Blairgowrie  in  Perthshire, 
by  a  party  of  three  hundred  Highlanders.  Ogilvy, 
with  Sir  Patrick  Gray,  Sir  David  Lindsay  of  Glenesk, 
and  about  sixty  men,  encountered  the  enemy.  Gray 
and  Lindsay  were  wounded ;  and  Sir  Walter  Ogilvy, 
Walter  Leighton  of  Ulishaven,  his  uterine  brother, 
and  some  of  their  friends,  were  killed. 

Besides  this  testimony  to  the  prowess  of  a  Leigh- 
ton  in  the  days  of  feudal  lawlessness,  there  is  proof 
that  in  the  beginning  of  the  fifteenth  century  the 
same  family  was  inscribed  in  the  lists  of  ecclesi- 
astical dignity  and  political  importance.  Mention  is 
made  by  Keith,  in  his  catalogue  of  Scottish  Bishops, 
of  one  Henry  Leighton,  parson  of  Duffus,  and  chan- 
tor  of  Moray,  "legum  doctor  et  baccalaureus  in  de- 
cretis,"  a  son  of  the  ancient  family  of  the  Leightons 
of  Ulyshaven,  who  was  consecrated  Bishop  of  Mo- 
ray in  1414,  or  1415,  and  was  translated  about  ten 
years  afterwards  to  the  see  of  Aberdeen.  He  was 
one  of  the  commissioners  sent  to  London  to  nego- 
tiate the  ransom  of  James  I.,  with  whom  he  returned 
to  Scotland  ;  where  he  is  supposed  to  have  died  A.  D. 
144L 


ARCHBISHOP  LEIGHTON.  XI 

Although  it  may  be  received  for  a  fact,  that  the 
subject  of  our  memoir  was  descended  from  this  ancient 
and  respectable  family,  yet  it  has  been  found  im- 
possible to  trace  all  the  steps  of  his  pedig-ree.  The 
family  itself  had  undoubtedly  declined  in  wealth  and 
credit,  before  the  birth  of  the  individual  who  was 
destined  to  reflect  upon  it  a  new  and  transcendent 
lustre  :  for  it  is  on  record  that,  A.  D.  1619,  a  part  at 
least  of  its  original  estates  had  been  alienated  ;  and  in 
1670,  there  is  a  grant  under  the  great  seal  to  Charles 
Maitland  of  Halton  of  the  barony  of  Ullishaven, 
escheated  to  the  king  in  consequence  of  John,  earl  of 
Dundee,  d>ing  without  male  issue. 

The  father  of  Archbishop  Leighton  was  Dr.  Alex- 
ander Leighton,  a  presbyterian  clergym.an  of  unhappy 
celebrity.  In  the  reign  of  Charles  I.,  he  was  sen- 
tenced by  the  Star-chamber,  for  a  virulent  attack  upon 
episcopacy  in  a  book  entitled  "Zion's  Plea  against 
Prelacy,"  to  be  w^hipt  and  pilloried,  to  have  his  ears 
cropt,  liis  nose  slit,  and  his  cheeks  branded.  This 
barbarous  punishment  was  rigorously  inflicted;  and 
to  it  were  superadded,  during  a  long  imprisonment, 
such  atrocious  severities,  as  savoured  more  of  vin- 
dictive malignity  than  of  judicial  retribution.  No  apo- 
logy would  be  valid^  or  even  decent,  for  cruelties 
which  W'Cre  revolting  alike  to  justice^  to  humanity,  and 
to  rehgion.  That  the  wretched  sufferer,  however,  was 
of  a  cross,  untowardly  disposition,  may  be  conjectured 
from  his  having  brought  himself  under  the  lash  of  the 
law,  in  the  preceding  reign,  by  stubbornly  refusing  to 
abandon  the  irregular  practice  of  medicine.     There 


XU  THE  LIFE  OF 

is  a  f'act^  inoieover,  not  generally  known,  which  may 
account  for  the  excessive  rigour  with  which  his  sub- 
sequent offences  were  visited.  Not  only  was  the 
book  for  which  he  was  so  severely  handled  outrageously 
scurrilous  and  inflammatory  in  its  contents,  but  there 
were  collateral  circumstances  attending  its  publica- 
tion, that  betokened  a  mischievous  purpose  in  the 
writer.  In  the  first  edition  no  name  is  given  either 
of  printer  or  author  ;  and  instead  of  the  date  in  the 
usual  way,  we  find,  "  Printed  the  year  and  moneth 
wherein  Rochell  was  lost."  The  frontispiece  exhibits 
on  one  page  a  lamp  burning,  supported  by  a  book, 
and  guarded  by  two  men  with  naked  swords ;  which 
hieroglyphic  is  explained  by  the  legend  : 

Prevailing'  prelats  strive  to  quench  our  li^lit, 
Except  your  sacred  power  quash  tlieir  might. 

On  the  other  page  is  the  representation  of  an  antique 
dilapidated  tower.  Out  of  its  ruins  grows  an  elder- 
bush,  from  the  branches  of  which  several  bishops 
are  falling,  one  of  them  holding  in  his  hand  a  large 
box.     This  device  is  interpreted  by  the  motto  : 

The  totteriug" prelats,  with  their  trumpery,  all 
Sliall  moulder  down,  like  elder  from  a  wall. 

Tlic  place  of  Archbishop  Leighton's  birth  has  been 
much  disputed.  It  is  commonly  believed  that  he 
was  a  native  of  London  ;  on  the  strength  I  imagine 
of  IJurnet's  assertion,  that  he  was  sent  from  thence 
to  bc^  educated  in  Scotland.  This,  however,  is  in- 
ferring too  !ni!ch  :   for  he  may  have  been  carried   up. 


ARCHBISHOP  LE1GHT()>J.  Xlll 

in  his  infancy,  from  Scotland  to  London,  when  his 
father  settled  in  that  city.  Craig-  also  claims  him 
for  her  son :  but  this  claim  seems  to  rest  solely 
on  the  fact  of  his  direct  or  collateral  ancestors 
having  been  considerable  proprietors  in  that  vil 
lag-e ;  a  foundation  too  weak  to  sustain  the  hypo- 
thesis, which  a  virtuous  solicitude  to  make  out  their 
affinity  with  so  eminent  a  person  has  induced  the 
inhabitants  to  raise  upon  it.  To  my  mind  there  are 
unanswerable  reasons  for  assigning  that  distinction  to 
Edinburgh.  In  the  inscription  on  his  tomb-stone, 
Leighton  is  said  to  have  died  in  his  74th  year ;  and 
deducting  73  from  1684,  the  undisputed  year  of  his 
decease,  we  shall  have  1611  for  the  year  of  his 
nativity.  The  same  amount  is  obtained  by  deduct- 
ing 30,  the  number  of  his  years  when  he  took  orders, 
from  1641,  which  is  the  date  of  that  transaction. 
Now,  his  father  was  at  that  time  professor  of  moral 
philosophy  in  Edinburgh  College*,  and  did  not  go  up 
to  London  until  two  years  afterwards  ■[ ;  and  it  is 
certainly  to  be  presumed,  not  a  shadow  of  evidence 
appearing  to  the  contrary,  that  the  son  was  born  in 
the  place  wherein  the  father  was  then  residing.  He 
had  one  younger  brother,  of  whom  mention  will  be 
made  hereafter,  and  two  sisters ;    one  of  whom  w  as 

*  Of  this  professorship  I  meet  with  the  following  notice,  in  a  work 
entitled  "  The  Present  State  of  Scotland,"  London,  1738.  "  It  (Ihe  Col- 
lege) was  founded  in  1580,  by  King  James  VI.,  upon  a  petition  from  the 
city  for  that  end,  to  grant  them  a  charter,  with  the  privilege  of  an  uni- 
versity. But  the  foundation  was  not  perfected  till  1582.  The  persons 
established  by  the  foundation  were,  a  principal  or  piimare,  four  regents 
or  masters  of  philosophy,  &c." — p.  62. 

•i-  See  Chalmers"  Biograph.  Diet. 


XIV  THE  LIFE  OF 

married  to  a  Mr.  Lightmaker,  a  gentleman  of  landed 
property  in  Sussex  ;  and  the  other  to  a  Mr.  Rathband, 
as  appears  from  a  single  allusion  in  one  of  her  brother's 
letters. 

Of  his  early  years  we  have  only  a  scanty  though 
a  valuable  notice.  It  appears  from  the  unques- 
tionable authority  of  his  sister,  that,  from  his  ien- 
derest  ag-e,  his  singular  teachableness  and  piety 
endeared  him  greatly  to  his  parents ;  who  used  to 
speak  with  admiration  of  his  extraordinary  exemption 
from  childish  faults  and  follies. 

At  college  his  behaviour  was  so  uniformly  excel- 
lent as  to  attract  the  notice  of  his  superiors  ;  and 
one  of  them^  in  a  letter  to  Dr.  Leighton_,  congratu- 
lates him  on  having  a  son,  in  whom  Providence  has 
made  him  abundant  compensation  for  his  sufferings. 
There  is  still  in  existence  a  humorous  poem  on 
Dr.  Aikenhead_,  Warden  of  the  college,  which  Leigh- 
ton  wrote  when  an  undergraduate.  It  evinces  a 
good-natured  playfulness  of  fancy,  but  is  not  of  a 
merit  that  calls  for  publication. 

After  taking  his  degree,  Leighton  passed  several 
years  in  travelling,  and  in  the  studies  proper  to 
qualify  him  for  future  usefulness.  It  was  his  opi- 
nion, that  great  advantages  are  to  be  reaped  from  a 
residence  in  foreign  parts ;  inasmuch  as  a  large 
acquaintance  with  the  sentiments  of  strangers,  and 
with  the  civil  and  religious  institutions,  the  manners 
and  usages  of  other  countries,  conduces  to  un- 
fetter the  mind  of  indijrenous  prejudices,  to  abate 
the  self-sufiiciency  of  partial  knowledge,  and  to  pro- 


ARCHBISHOP  LEIGHTON.  XV 

duce  a  sober  and  charitable  estimate  of  opinions 
that  differ  from  our  own.  Many  years  afterwards, 
he  recommended  a  similar  course  to  his  nephew^ 
alleging-,  that  "  there  is  a  very  peculiar  advantage 
in  travel,  not  to  be  understood  but  by  the  trial  of 
it ;  and  that  for  himself  he  nowise  repented  the  time 
he  had  spent  in  that  way." 

During  his  stay  abroad,  Leighton  was  often  at 
Douay,  where  some  of  his  relations  had  setded. 
In  this  seminary  he  appears  to  have  met  with  some 
religionists,  whose  lives  were  framed  on  the  strictest 
model  of  primitive  piety.  Though  keenly  alive  to 
the  faults  of  popery,  he  did  not  consider  the  Romish 
church  to  be  utterly  antichristian ;  but  thought  he 
discerned  in  it  beautiful  fragments  of  the  original 
temple,  however  disfigured  with  barbarous  addi- 
tions, and  almost  hid  beneath  the  rampant  growth  of 
a  baneful  superstition.  Having  learnt  from  these 
better  portions  of  that  corrupt  estabhshment,  that 
its  constitutions  were  not  altogether  dross,  he  went 
on  to  discover  that  the  frame  of  his  own  church  was 
not  entirely  gold :  nor  did  it  escape  him,  that  in  the 
sweeping  extermination,  so  clamorously  demanded  in 
Scotland,  of  all  those  offices  of  devotion  which  sym- 
bolized with  the  Roman  Catholic  services,  some  of 
the  noblest  formularies  and  most  useful  institutes  of 
the  primitive  church  would  perish.  It  was  probably 
from  this  time  that  his  veneration  for  the  presbyterian 
platform  began  to  abate. 

He  was  thirty  years  old  before  he  took  holy 
orders;  and  in  deferring  to  so  ripe  an  age  his   en- 


XVI  THE  LIFE  OF 

trance  on  the  ministry,  as  well  as  in  retiring*  so  early 
as  he  (lid  from  its  more  laborious  province^,  he  acted 
agreeably  to  his  avowed  opinion,  that  "  some  men 
preach  too  soon,  and  some  too  long-."  His  judgment 
of  what  is  most  reverent  towards  God  corresponded 
with  those  canons  of  the  Levitical  economy,  which 
prescribe  a  mature  age  for  engaging  in  the  more 
arduous  department  of  the  sacerdotal  office,  and 
grant  an  honourable  superannuation  at  that  period 
of  life^  Avhen  the  strength  of  mind  and  body  com- 
monly begins  to  decay.  It  was  on  the  sixteenth 
day  of  December,  A.  D.  1641,  that  Leighton  was 
ordained  and  admitted  minister  of  Newbottle,  in 
Midlothian,  a  i)arish  in  the  presbytery  of  Dalkeith. 
No  pains  have  been  spared  to  retrieve  traditional  remi- 
niscences of  the  manner  in  which  this  exemplary  pastor 
discharo'ed  the  duties  of  an  office  which  he  w^us  so 
rehgiously  fearful  of  undertaking.  But  research  has 
been  fruitless.  No  traces  remain  of  his  parochial 
ministrations,  which  doubtless  fill  an  ample  page  in 
that  book  of  Divine  remembrance,  from  which  no  work 
of  faith,  no  labour  of  love,  is  ever  obliterated. 

Of  the  general  tenor,  however,  of  his  life  and 
ministerial  occupations,  we  have  a  few  invaluable 
noiices  in  Burnet's  History  of  his  own  Time.  En- 
grossed with  the  care  of  his  parish,  he  seldom  mixed  in 
the  convocations  of  the  presbyters,  to  whom  indeed 
he  was  obnoxious,  because  he  condemned  their  prac- 
tice of  descanting  on  the  Covenant  fnjm  the  pulpit, 
and  their  stern  determination  to  force  that  bitter  morsel 
OH   conscientious  objectors.     It  was  his  aim  to   win 


ARCHBISHOP    LEIGHTON.  XVU 

converts  to  Jesus  Christ,  not  proselytes  to  a  party. 
And  exemplary  indeed  must  he  have  been,  if  that 
picture  of  a  finished  evangelist,  which  his  intimate 
friend  has  produced  in  the  beautiful  Discourse  of 
the  Pastoral  Care,  was  faithfully  copied  from  the 
lively  pattern  exhibited  by  Leighton.  Yet  the  blame- 
less sanctity  of  his  manners,  his  professional  excel- 
lence, and  his  studious  inofFensiveness,  were  not 
enough  to  content  the  zealots  of  his  church.  In 
a  synod  he  was  publicly  reprimanded  for  not  "  preach- 
ing up  the  times."  "  Who,"  he  asked,  "  does 
preach  up  the  times  ?"  It  was  answered  that  all 
the  brethren  did  it.  "  Then,"  he  rejoined,  "  if  all 
of  you  preach  up  the  times,  you  may  surely  allow 
one  poor  brother  to  preach  up  Christ  Jesus  and 
eternity." 

Although  Leighton  was  averse  both  by  temper 
and  principle  from  meddling  with  politics,  yet  there 
were  certain  conjunctures  of  perplexity  and  peril, 
in  which  he  thought  himself  bound  to  set  an  ex- 
ample to  his  flock  of  intrepid  loyalty.  In  the  year 
1648,  he  acceded  to  the  Engagement  for  the  King ; 
a  step  which  would  have  involved  him  in  serious 
trouble  with  the  republican  government,  but  for  the 
interposition  of  the  Earl  of  Lothian,  and  the  charm  of 
his  personal  character.  When  the  Engagement  ex- 
pired in  the  discomfiture  of  those  enterprises  to 
which  it  had  given  birth,  he  was  placed  in  a  very 
delicate  predicament ;  in  which,  however,  his  beha- 
viour was  creditable  not  less  to  his  political  discretion, 
than  to  his  Christian  boldness  and  integrity.     Called 

Vol.  I.  b 


Xviii  THE  LIFE  OF 

upon  in  his  official  capacity  to  admonish  some  of  his 
parishioners, — from  whom  there  was  apubhc  profession 
of  repentance  for  their  concern  in  that  very  Engage- 
ment to  which  he  had  himself  subscribed, — he  directed 
their  consciences  to  the  many  offences  against  mo- 
rality and  religion  which  they  had  committed  in  the 
course  of  their  military  service  ;  and  of  these,  without 
touching  on  the  grounds  of  the  expedition  and  the 
merits  of  their  cause,  he  solemnly  charged  them  to 
repent. 

About  this  time,  we  find  him  in  correspondence 
with  several  of  the  episcopal  clergy,  and  especially 
with  Bishop  Burnet's  father.  His  mind  seems  to 
have  been  led,  by  observing  the  faults  under 
which  the  presbyterian  discipline  labours,  to  an 
attentive  examination  of  the  episcopal  form,  notwith- 
standing the  antipathy  to  it  wliich  had  been  instilled 
into  him  with  his  mother's  milk,  and  which  must  have 
been  augmented  by  a  pious  resentment  of  his  father's 
sufferings.  Although  Leighton  never  considered  any 
particular  mode  of  ecclesiastical  polity  a  point  of  suffi- 
cient moment  to  justify  schism,  yet  it  is  clear  that 
from  this  time  he  regarded  the  episcopal  model  as 
adapted  beyond  any  other  to  the  edification  of  the 
church  universal.  Assuredly  it  was  no  prospect  of 
secular  preferment  that  helped  him  to  shake  off  the 
prepossessions  of  his  early  years,  for  his  worldly 
interest  pointed  another  way.  Besides,  conversions 
to  which  unriohteous  motives  have  conduced  are 
usually  characterized  by  extraordinary  bitterness 
against  the  deserted  party ;  whereas  Leighton,  after 


ARCHBISHOP  LEIGHTON.  XlX 

becoming  a  moderate  episcopalian,  breathed  nothing* 
towards  his  former  associates  but  good- will  and  kind- 
ness. He  wholly  sequestered  himself,  indeed,  from 
their  legislative  conclaves,  and  at  length  relinquished 
his  cure.  But  he  took  this  last  step,  not  from  any 
scruple  about  continuing  to  officiate  in  a  church  of 
Calvinistic  construction,  but  from  hearty  repugnance 
to  that  system  of  spiritual  despotism,  which  had  been 
linked  by  violent  and  ambitious  men  with  the  pres- 
byterian  cause. 

It  must  have  been  in  the  latter  part  of  his  resi- 
dence at  Newbottle  that  a  calamity  befel  him,  which 
gave  occasion  to  a  striking  manifestation  of  his  indif 
ference  to  money,  of  his  large-heartedness  and  piety. 
At  his  father's  death,  he  came  into  possession  of 
about  a  thousand  pounds,  which  constituted  his  whole 
property.  This  sum  he  placed,  or  allowed  to  remain, 
in  the  hands  of  a  merchant  without  adequate  security, 
notwithstanding  the  remonstrances  of  Mr.  Lightmaker, 
his  brother-in-law,  who  urged  him  to  come  up  to  Lon- 
don and  invest  it  more  safely.  Leighton's  reply  to  this 
good  counsel  is  highly  characteristic  : — 

Sir, 

I  thank  you  for  your  letter.  That  you  give  me  no- 
tice of  I  desire  to  consider  as  becomes  a  Christian,  and  to 
prepare  to  wait  for  my  own  removal.  What  business  follows 
upoii  my  father's  may  be  well  enough  done  without  me,  as  I 

have  writ  more  at  large  to  Mr.  E ,  and  desired  him  to 

show  you  the  letter  when  you  meet.  Any  pittance  belonging 
to  me  may  possibly  be  useful  and  needful  for  my  subsistence ; 
but  truly,  if  something  else  draw  me  not,  I  shall  never  bestow 

b2 


XX  THE  LIFE  OF 

SO  long  a  journey  on  that  I  account  so  mean  a  business.  Re- 
member my  love  to  my  sister  your  wife,  and  to  my  brother  and 
sister  llathband,  as  you  have  opportunity.  I  am  glad  to  hear 
of  the  welfiu-e  of  you  all,  and  above  all  things  wish  for  myself 
and  you  all  our  daily  increase  in  likeness  to  Jesus  Christ,  and 
growing  heavenwards,  where  he  is  who  is  our  treasure.  To 
his  grace  I  recommend  you. 
Sir, 

Your  affectionate  brother, 
December  31,  1G49.  li.  Lkighton. 

Before  long-  the  event  anticipated  by  Mr.  Light- 
maker  took  phice.  Tlie  merchant  tailed,  and  Leighton's 
patrimony  was  irretrievably  lost.  How  he  took  this 
misfortune  may  be  gathered  from  the  following  letter 
to  his  brother-in-law  : — 

Sir, 

Your  kind  advice  I  cannot  but  thank  you  for,  but  I  am 

not  easily  taught  that  lesson.  I  confess  it  is  the  wiser  way  to 
trust  nobody ;  but  there  is  so  much  of  the  fool  in  my  nature  as 
carries  me  rather  to  the  other  extreme,  to  trust  every  body. 
Yet  I  will  endeavour  to  take  the  best  courses  I  can  in  that 
little  business  you  write  of.  It  is  true  there  is  a  lawful,  yea  a 
needful,  diligence  in  such  things :  but,  alas  !  how  poor  are 
they  to  the  ]K)rti()n  of  believers,  where  our  treasure  is. 

That  little  that  was  in  Mr.  E.'s  hands  hath  failed  me;  but 
I  shall  either  have  no  need  of  it,  or  be  supplied  some  other 
way.  And  this  is  the  relief  of  my  rolling  thoughts,  that  while 
I  am  writing  this,  this  nionunt  is  passing  away,  and  all  the 
hazards  of  want  and  .sickness  shall  be  at  an  end.  j\Iy  mother 
writes  to  me,  and  pn  sses  my  coming  up.  1  know  not  yet  if 
that  can  be;  b\it  1  iiitLiKJ,  God  willing,  so  soon  as  I  can  con- 
veniently, if  1  come  not,  to  take  some  course  that  things  be 
done  as  if   I  were  there,      I  h()j)e  you  will  have  patience  in  the 


ARCHBISHOP  LEIGHTON.  XXI 

mean  time.     Remember  my  love  to  my  sisters.     The  Lord  be 
with  you,  and  lead  you  in  his  ways. 

Your  loving  Brother, 
Newbottle,  II.  Leighton. 

Feb.  4th,  1650. 

Being  in  England  some  time  afterwards,  his  recent 
loss  was  touched  upon  by  Mr.  Lightmaker,  who  re- 
gretted that  he  had  so  sadly  misplaced  his  confidence. 
"  Oh !  no  more  of  that,"  cried  Leighton  ;  "  the  good 
man  has  escaped  from  the  care  and  vexation  of  that 
business."  "  What,  is  that  all  you  make  of  the 
matter?"  rejoined  his  brother-in-law  with  surprise. 
"  Truly,"  answered  the  other,  "  if  the  Duke  of  New- 
castle, after  losing  nineteen  times  as  much  of  yearly 
income,  can  dance  and  sing,  while  the  solid  hopes  of 
Christianity  will  not  avail  to  support  us^  we  had  better 
be  as  the  world." 

Somewhere  about  this  time, — for  the  date  cannot 
be  assigned  with  certainty, — an  event  occurred  which 
drew  forth  a  proof  of  his  admirable  self-possession 
in  the  sudden  prospect  of  death.  He  had  taken  the 
water  at  the  Savoy  stairs,  in  company  with  his  brother 
Sir  Ellis,  the  knight's  lady,  and  some  others,  and  was 
on  his  way  to  Lambeth,  when,  owing  to  some  misma- 
nagement, the  boat  was  in  imminent  danger  of  sinking'. 
While  the  rest  of  the  party  were  pale  with  terror,  and 
most  of  them  crying  out,  Leighton  never  for  a  moment 
lost  his  accustomed  serenity.  To  some,  who  afterwards 
expressed  their  astonishment  at  his  calmness,  he 
replied  : — "  Why,  what  harm  would  it  have  been,  if 
we  had  all  been  safe  landed  on  the  other  side?"     In 


Xxii  THE  LIFE  OF 

the  habit  of  dyiii<r  daily,  and  of  daily  conversing  with 
the  world  of  spirits,  he  could  never  be  surprised  or 
disconcerted  by   a  summons   to    depart   out  of  the 

body. 

Another  anecdote  of  him^,  which  bears  witness  to 
his  devout  equanimity  on  perilous  occasions,   belongs 
to  this  period  of  his  history.     During  the  civil   wars, 
when  the  royalist  army  was  lying  in  Scotland,  Leigh- 
ton  was   anxious   to  visit  his  brother   who   bore  arms 
in  the  king's  service,  before   an    engagement,  which 
was   daily    expected,    should   take    place.      On   his 
way  to  the  camp  he  was  benighted  in  the  midst  of  a 
vast  thicket ;    and,  having  deviated  from  the  path,  he 
sought  in    vain    for  an   outlet.       Almost  spent  with 
fatigue   and  hunger,  he  began  to  think  his  situation 
desperate,    and  dismounting,    spread  his  cloak  upon 
the   ground,    and   knelt   down   to   pray.      With    im- 
plicit devotion  he  resigned  his  soul  to  God  ;  entreat- 
ing,  however,   that  if  it  were  not  the   divine   plea- 
sure for  him   then   to   conclude  his  days,   some  way 
of  deliverance   might  be  opened.     Then  remounting 
his  horse,  he  threw  the  reins  upon  its  neck  ;    and  the 
animal  left  to  itself,  or  rather  to  the  conduct  of  Al- 
mighty Providence,  made  straight  into  the  high  road, 
threading  all  the  mazes  of  the  wood  with  unerring 
certainty. 

In  the  year  1652,  after  eleven  years  of  close  resi- 
dence on  his  cure,  Leighton  tendered  his  resignation 
to  tlie  ])resbytery.  At  first  it  was  declined,  but  in 
the  year  following  they  were  induced  to  accept  it;  and 
on  Feljruary  3,  1053,  his  ministerial  connexion  with 


ARCHBISHOP  LEIGHTON.  XXIU 

Newbottle  was  dissolved.  Shortly  after  this  affair, 
he  was  chosen  Primar  or  Principal  of  the  University 
of  Edinburgh,  a  situation  which  he  was  the  rather  pre- 
vailed upon  to  accept,  because  it  was  totally  uncon- 
nected with  the  church  as  a  body  politic.  It  was 
hardly  possible  that  at  such  a  period  of  civil  dissen- 
sion his  election  should  be  unanimous  ;  but,  although 
it  was  not  cordially  approved  by  all  parties,  such 
was  the  homage  paid  to  his  superlative  merit,  that  it 
encountered  no  direct  opposition.  It  appears  that, 
upon  the  death  of  Principal  Adamson,  in  1 652,  Mr. 
William  Colville,  at  that  time  minister  of  the  English 
church  at  Utrecht,  was  elected.  But  in  consequence 
of  "  some  obstructions,"  (as  the  phrase  runs  in  the 
Council  Register  of  Edinburgh,)  the  nature  of  which 
is  not  explained,  the  election  was  set  aside  on  the 
17th  of  January,  1653,  one  year's  stipend  being  al- 
lowed to  the  deposed  warden,  to  compensate  his  trouble 
and  expense  in  coming  over  from  Holland.  As  this 
gentleman  was  known  for  his  monarchical  principles, 
it  is  probable  that  the  obstructions  hinted  at  proceeded 
from  Oliver  Cromwell ;  for  it  is  certain  that,  about 
this  time,  the  principals  of  King's  College,  Aberdeen, 
of  Glasgow,  and  of  St.  Andrew's,  paid  the  forfeit  of 
their  stubborn  loyalty  with  their  academical  places. 
The  very  same  day  on  which  the  office  was  declared 
vacant,  Leighton  was  chosen  to  it.  The  ministers  of 
the  city,  who  were  partial  to  Colville,  a  man  of  real 
worth  and  talent,  assisted  at  the  election  of  his  suc- 
cessor in  obedience  to  the  charter,  but  refused  to  con- 


XXIV  THE  LIFE  OF 

cur  ill  it ;  at  the  same  time  expressing'  a  wish  that 
their  attendance  could  have  been  dispensed  with,  since 
they  were  "  content  with  the  man_,  though  not  clear  in 
the  manner  of  the  call*." 

In  this  situation  he  was  eminently  useful.  One 
of  his  earliest  measures  was  to  revive  the  obsolete 
practice  of  delivering',  once  in  the  week,  a  Latin  lec- 
ture on  some  theological  subject.  These  prelections, 
which  are  fortunately  preserved,  attracted  such 
general  admiration,  that  the  public  hall  in  which  he 
pronounced  them  used  to  be  thronged  with  auditors, 
who  were  enchanted  with  the  purity  of  his  style 
and  his  animated  delivery.  To  the  students  under 
his  care  he  was  indefatigably  attentive,  instructing 
them  singly  as  well  as  collectively ;  and  to  many 
youths  of  capacity  and  distinction  his  wise  and  affec 
tionate  exhortations  were  lastingly  beneficial. 

Of  his  proceedings,  while  he  held  this  academical 
post,  some  particulars  are  extant,  which  bespeak  him 
gifted  with  talents  for  active  business.  Two  years  after 
his  appointment,  he  was  deputed  by  the  Provost  and 
Council,  to  a])ply  to  the  Protector  in  London  for  an 
augmentation  of  the  revenues  of  the  College.  A  minute 
of  the  Town  Council  Register  indicates  that  his  mission 
was  successful. 

The  year  following,  he  called  the  attention  of  the 
magistrates  to  a  report  of  some  suspicious  houses 
having   been   detected    in   the   neighbourhood  of  the 

*  See  Bower's  Hist,    of  the  Univ.  of  Edin.,    vol.   i.    pp.    261, 
263,  &c. 


ARCHBISHOP  LEIGHTON.  XXV 

college ;  and  effectual  measures  were  set  on  foot,,  at  his 
instigation,  for  extirpating  the  nuisance. 

Neither  was  he  regardless  of  those  subordinate 
establishments,  to  which,  as  they  were  not  compre- 
hended within  the  immediate  circle  of  his  duties,  a 
Principal  of  austerer  dignity,  or  of  inferior  zeal,  might 
not  have  condescended.  Observing  that  the  colle- 
gians made  little  way  in  the  higher  branches  of  science 
and  literature,  he  searched  into  the  cause  of  their 
deficiency,  and  quickly  found  it  in  the  want  of  a  sound 
rudimental  education.  In  order  to  remedy  this  evil  he 
proposed  that  grammar  schools  should  be  founded 
in  the  several  presbyteries,  and  suitably  endowed; 
and  he  advised  that  Cromwell  should  be  solicited  to 
assign  the  funds  requisite  for  this  purpose,  "  out  of 
the  concealed  revenues  of  the  Kirk  rents."  He 
further  recommended  that  some  elementary  grammar, 
part  English  and  part  Latin,  should  be  compiled  for 
the  use  of  these  seminaries ;  and  in  order  to  take 
immediate  advantage  of  the  Protector's  bounty,  should 
he  graciously  accede  to  their  petition,  he  moved  that 
instructions  be  issued  forthwith  to  magistrates,  mi- 
nisters, and  masters  of  families,  enjoining  them  to 
set  about  obtaining  a  "Locality"  for  the  proposed 
establishments. 

In  the  same  year  he  offered  to  preach  in  the  col- 
lege hall  to  the  scholars,  once  on  the  sabbath  of  every 
third  or  fourth  week,  taking  turns  with  the  professors ; 
an  offer  which  appears  to  have  been  accepted  by  the 
Town  Council. 

Bound  up  with  the  book  entitled  Naphtali,  is  a 


XXVI  THE  LIFE  OF 

letter  from  James  Mitchell,  the  stern  fanatic  who 
suffered  for  his  attempt  on  the  life  of  Archbishop 
Sharp.  In  this  letter  he  vindicates  himself  for  the 
part  he  took  in  the  Pentland  insurrection,  on  the 
ground  of  his  having  been  required,  at  college,  to 
subscribe  the  National  Covenant  and  the  Solemn 
Leaoue  and  Covenant,  which  were  tendered  to  him 
alono-  with  the  other  candidates  for  Laureation,  A.  D. 
1656_,  by  the  Principal  Leighton*.  There  seems  no 
reason  to  question  the  veracity  of  this  statement.  It 
was  quite  consistent  with  Leighton's  principles  to 
submit  to  existing  authorities ;  and  to  consider  this 
or  the  other  form  of  government,  whether  in  church 
or  state,  a  point  of  vastly  inferior  importance  to  con- 
cord and  quietness.  Against  the  matter  of  the 
covenants  he  seems  not  to  have  entertained,  at  that 
time,  any  strong  objection  ;  but  only  to  their  being 
made  engines  of  tyrannizing  over  men's  consciences 
and  oppressing  their  persons.  Assuredly  he  would 
not  have  originated  the  order  for  withholding  degrees 
from  the  Scholars  till  they  professed  their  allegiance 
to  the  dominant  system.  Still  it  would  argue  a  keen 
censoriousness,  to  blame  him  for  proposing  to  the 
students,  in  his  ofTicial  capacity,  a  test  of  their  attach- 
ment to  the  existing  order  of  things  ;  it  being  certain, 
moreover,  that  the  majority  would  accept  it  cordially, 
and  the  pain  of  declining  it  being  only  the  suspension 
of  an  academical  deoree. 

Leighton  retained  the  situation  of  principal  in  the 

*  See  Naplilali,  17G1,  p.  373  ;  and  Wodrow  MSS. 


ARCHBISHOP  LEIGHTON.  XXVll 

University  of  Edinburgh  till  the  year  1662,  when  a 
very  unexpected  call  obliged  him  to  resign  it ;  and 
his  successor  was  the  same  Mr.  Colville^  into  whose 
chair  he  had  been  preferred,  when  that  gentleman's 
election  was  superseded  by  Cromwell^  as  related 
above. 

The  course  of  our  history  has  brought  us  to  an 
epoch,  which  may  be  reckoned  the  most  important 
of  Leigh  ton's  life  ; — the  epoch  of  his  inauguration 
to  the  episcopal  office  in  Scotland.  It  was  not  to  be 
expected,  that  the  son  of  a  noted  confessor  in  the 
cause  of  ecclesiastical  parity  would  be  allowed  to 
transfer  his  allegiance  to  prelacy  without  incur- 
ring censures  of  the  sharpest  edge.  In  the  spring- 
tide of  civil  and  religious  bigotry,  such  a  deed  was 
sure  to  undergo  the  most  unfavourable  construction  ; 
for  even  in  the  present  day,  when  every  grudge  has 
died  away  between  the  two  national  churches,  there 
are  few  Scottish  writers  but  regard  this  transaction  as 
a  sable  spot  on  the  character  of  Leighton,  which 
it  were  an  extravagant  charity  to  impute  solely  to  a 
misleading  judgment.  Being  myself  satisfied,  after 
attentive  examination,  both  of  the  soundness  of  his 
judgment  and  of  his  probity  on  this  occasion,  I  shall 
hope  to  be  excused,  if  I  attempt  to  set  his  conduct  in 
its  true  light,  by  prefacing  the  particulars  of  his  eleva- 
tion to  the  bench,  with  a  succinct  account  of  the  religious 
condition  of  Scotland  at  that  period. 

Charles  the  Second,  when  first  he  recovered  the 
throne  of  his  fathers,  was  welcomed  with  every 
demonstration  of  delight.     To  the  eyes  of  an  excited 


XXVUl  THE  LIFE  OF 

multitude  his  return  was  that  of  a  tutelary  deity^ 
whose  exil  liad  shed  a  blight  upon  their  wealth 
and  happiness_,  and  with  whose  presence  their  civil 
and  religious  prosperity  was  identified.  Through- 
out the  country  this  event  was  celebrated  with 
intemperate  festivities.  The  whole  nation  was  in 
a  frenzy  of  joy ;  and  seemed  anxious  to  indemnify 
itself  for  the  restraints  which  puritanical  austerity 
had  imposed^  by  giving-  the  loose  rein  to  indul- 
g-ences  that  were  but  too  cong-enial  with  the  young- 
King's  disposition,  and  that  fostered  in  him  those 
licentious  habits  which  have  consiii'ued  his  reign  to 
the  most  ignominious  page  of  English  history.  It 
is  remarkable  that  Scotland  shared  largely,  as  Kirk- 
ton  pathetically  owns,  in  the  popular  intoxication. 
A  covenanted  prince  established  on  the  throne  of 
the  British  Islands  was  a  sight  to  unhinge  the  habitual 
sobriety  of  the  rigid  })resbytcrians ;  and  the  few 
who  escaped  the  extensive  contagion  sought  lonely 
places  and  wept,  declaring  that  this  "mirth  ran  in 
too  carnal  a  strain/'  to  betoken  any  good  to  the 
cause  in  which  it  originated. 

The  state  of  the  English  church  at  this  juncture  is 
so  generally  known,  that  to  describe  it  would  be 
superfluous.  By  the  iion  hand  of  Cromwell  epis- 
copacy had  been  displaced  to  make  way  for  the 
congregational  discipline,  which  was  brought  in 
over  the  heads  of  the  outwitted  and  indignant 
presbyterians.  But  the  temper  of  the  English 
nation  was  ill-suited  to  this  ecclesiastical  consti- 
tution,   wiiiih   was   generally  borne   with   impatience. 


ARCHBISHOP  LEIGHTON.  XXIX 

and  melted  away,  like  a  snow-wreath,  the  instant  it 
felt  the  touch  of  reviving  monarchy.  Little  time 
was  lost  in  removing  the  intrusive  ministers  from  the 
benefices,  colleges,  and  other  preferments,  of  which 
they  had  possessed  themselves  ;  nor  did  any  mate- 
rial disturbance  result  from  the  discontent  of  the 
ejected  party.  In  the  facility  with  which  the  re- 
establishment  of  episcopacy  was  effected  there  was 
nothing  to  surprise  a  considerate  observer.  The 
Cranmers,  the  Ridleys,  the  Latimers,  the  Hoopers, 
the  Jewels,  these  mitred  confessors  and  martyrs,  who 
had  borne  the  brunt  of  that  dreadful  contest  in  which 
this  nation  burst  the  chains  of  a  debasing  supersti- 
tion, were  canonized  in  every  English  bosom  : " 
whereas,  of  the  advantages  peculiar  to  the  presby- 
terian  economy  the  experience  had  been  short  and 
unsatisfactory.  Hence  no  movement  could  be  easier 
in  England  than  a  recurrence  to  the  episcopal  con- 
stitution. 

But  far  other  were  the  predilections  of  our 
northern  brethren.  However  just  the  claim  of  epis- 
copacy may  be  to  the  filial  reverence  of  the  Church 
of  Scotland,  it  is  nevertheless  notorious  that,  at  the 
dawn  of  the  Reformation,  the  dignitaries  of  that  church 
opposed  the  strong  current  of  popular  feeling  and  opi- 
nion ;  and  by  cruelties  not  less  impolitic  than  wicked 
exasperated  to  the  utmost  a  nation  always  sternly 
tenacious  of  its  sentiments,  and  of  its  resentments  of 
real  or  supposed  injuries.  The  reformation  of  Scot- 
land originated  witii  teachers  of  the  Lutheran  per- 
suasion, by  whom   neither  a  liturgical  service,   nor  a 


XXX  THE  LIFE  OF 

graduated  scale  of  ecclesiastical  authorities,  was  ac- 
counted a  popish  abomination.  But  some  of  Calvin's 
disciples,  to  whom  it  fell  to  complete  the  excellent 
work,  not  content  with  introducing-  their  master's  doc- 
trinal code,  as  the  only  true  interpretation  of  the  gos- 
pel, coupled  with  it  his  plan  of  church  polity,  as 
hardly  inferior  in  sanctity  and  importance  to  his  theo- 
logical system  itself.  None  but  a  novice  in  human 
nature  will  be  indignant  at  the  early  reformers, 
for  carrying  to  an  undue  extent  their  abhorrence  of 
whatever  seemed  to  savour  of  popery.  Yet  assuredly 
that  abhorrence  was  excessive.  Those  especially  of 
the  Genevese  church  appear  to  have  estimated  their 
proximity  to  the  faultless  institutes  of  Jesus  Christ 
and  his  apostles,  by  their  remoteness  from  whatever 
obtained  in  Rome,  whether  of  doctrine  or  discipline  ; 
and  this  sentiment,  not  feeble  in  its  influence  on 
the  minds  of  the  educated  teachers,  became  fierce,  out- 
rageous, and  untractable  through  its  union  with  animal 
passions,  when  transfused  into  the  breasts  of  the  un- 
civilized multitude. 

To  Knox,  and  to  his  fellow-helpers  in  cleansing  the 
Scottish  temple,  the  homage  of  reformed  Christendom 
is  due.     Chieftains  were  they  among  heroes. 

Giants  of  mighty  bone  and  bold  emprise, 

who  achieved  what  men  of  the  plebeian  standard 
would  not  have  dared  even  to  contemplate ;  and 
whose  successes  in  a  warfare  of  extraordinary  difli- 
culty  have  raised  an  imperishable  monument  to  their 
rare  endowments,   their  sleepless  zeal,  their  intrepid 


ARCHBISHOP  LEIGHTON.  XXXI 

boldness,  their  uncompromisino"  honesty,  their  sublime 
devotion.  Yet  it  cannot  be  disguised,  that  nothing- 
graceful  appears  in  their  robust  and  sinewy  propor- 
tions. They  were  rough  artificers,  and  they  worked 
with  rough  tools;  preferring  a  rapid  execution  of  their 
projects  by  main  force  to  the  tardier  results  of  address 
and  dexterity.  Much  might  be  urged  to  extenuate, 
and  even  to  justify,  the  violence  of  their  proceedings. 
It  is  not,  however,  my  present  business  to  calculate 
the  merits,  or  to  palliate  the  errors,  of  the  great 
Scotch  reformers ;  a  task  which  has  been  ably  exe- 
cuted by  Dr.  M'Crie,  in  his  interesting  Life  of  John 
Knox.  But  I  have  thought  it  expedient  just  to  glance 
at  the  subject,  in  order  that  the  reader,  when  carried 
into  scenes  in  which  the  jealous  attachment  of  Scotch- 
men to  presbyterianism  breaks  out,  may  have  his 
mind  constantly  awake  to  the  fact,  that  it  was  under 
the  presbyterian  banner  that  protestantism  triumphed 
in  their  land.  To  this  it  was  owing  that,  in  vulgar 
estimation,  the  pure  faith  of  the  gospel  was  so  incor- 
porated with  the  calvinistic  form  of  church-govern- 
ment, as  to  be  unable  to  survive  a  separation.  A 
shrine,  framed  exactly  on  that  pattern,  was  deemed 
indispensable  for  obtaining  the  inhabitation  of  the 
Deity.  Accordingly,  when  James  I.  endeavoured,  to- 
wards the  close  of  the  sixteenth  century,  to  impose  on 
Scotland  a  dilute  and  modified  episcopacy,  his  enter- 
prise, though  conducted  as  stealthily  as  possible  and 
with  characteristic  craft,  was  met  by  a  resistance  under 
which  it  soon  expired.     With  the  disastrous  attempts 


XXXll  THE  LIFE  OF 

of  his  son  to  assimilate  the  Kirk  to  its  sister  Church, 
by  reviving'  prelacy  and  introducing-  a  litujgy,  every 
reader  of  English  history  is  familiar.  It  were  to  be 
wished  that  the  second  Charles  had  learnt^  from  these 
miscarriages,  the  fatal  folly  of  violently  meddling-  with 
national  prejudices,  and  of  making  such  headlong  in- 
roads into  the  sanctuary  of  the  conscience,  as  men  of 
honour  and  principle  will  resist  at  every  hazard.  So 
it  was^  however,  that  one  of  the  earliest  measures  of 
his  flagitious  reign,  was  an  attempt  to  force  back  on  his 
good  people  of  Scotland  that  ecclesiastical  discipline, 
which  they  had  so  recently  and  loathingly  repudiated. 
To  this  attempt,  which  would  have  been  imprudent 
in  any  monarch,  and  in  Charles  was  utterly  base  and 
unprincipled,  we  may  notice  some  strong  inducements. 
Foremost  among  these  may  be  placed  the  strong  dis- 
like which  that  prince  had  conceived  to  the  cove- 
nanters. He  had  indeed  been  sharply  schooled  by  them 
when  struggling  for  the  throne  ;  and  he  was  perfectly 
aware  that,  in  promoting  his  restoration^,  they  had  not 
been  actuated  by  attachment  to  his  person,  but  solely 
by  the  hope  that  a  monarch  who  should  owe  to  their 
sword  the  recovery  of  his  crown  would  prove  a  pillar 
of  the  Kirk,  a  corner-stone  of  the  presbyterian  temple. 
Charles,  however,  whose  memory  had  a  rare  facility 
of  shaking  off  claims  upon  his  gratitude,  forgot  the 
services  of  the  party  which  had  lavished  its  blood  in  his 
b(.'li;iir,  but  remembered  the  humiliations  by  which  those 
services  had  been  purchased.  Nor  can  it  be  doubted 
that  he  designed  in  this  enterprise  to  lay  the  basis  of  a 


ARCHBISHOP  LEIGHTON.  XXXlll 

tyrannical  throne ; — an  hereditary  propensity^  which  was 
doubtless  auo-mented  by  the  tremendous  blow  that  had 
recently  alighted  on  his  family  from  the  popular  arm  of 
the  British  constitution^  and  to  which  a  new  edge  may 
have  been  given  by  the  display  he  had  witnessed  in  the 
French  court  of  the  manifold  attractions  of  an  irre- 
sponsible despotism.  He  conceived,  moreover^  that 
through  episcopacy  a  door  might  be  opened^  in  process 
of  time,  for  the  admission  of  popery,  which  system  Oi 
religion  he  adopted,  apparently  on  no  better  ground 
than  its  singular  aptitude  for  promoting  his  arbitrary 
designs.  Nor  were  mercenary  intriguers  wanting,  to 
urge  him  forward  by  depicting  Scotland  with  her  arms 
already  open  to  embrace  an  hierarchical  establishment ; 
and  when  these  representations  were  enforced  by  his 
ablest  ministers,  he  could  no  longer  resist  so  strong  a 
combination  of  incentives  to  an  experiment,  the  success 
of  which  would  infinitely  gratify  his  corrupt  ambition. 

For  achieving  this  project,  it  was  obviously  ex- 
pedient to  set  about  it  before  presbyterianism  had 
recovered  from  the  shock  it  had  received  during 
Cromwell's  usurpation,  and  while  the  nation  was  still 
glowing  with  bridal  enthusiasm  at  the  union  with  its 
desired  sovereign.  Whether  it  would  have  been  prac- 
ticable, as  some  have  imagined,  by  taking  advantage 
of  the  jealousy  which  the  Presbyterians  harboured  of 
the  Independents,  to  insinuate  by  furtive  gradations 
a  moderate  form  of  episcopacy,  it  is  not  our  present 
business  to  debate.  But  had  the  scheme  been  ever  so 
wise  and  excellent,  it  could  hardly  have  been  brought 

Vor..  I.  .  c 


XXXIV  THE  LIFE  OF 

to  a  fortunate  issue  by  the  agents  to  whose  conduct 
it  was  intrusted.  To  have  given  it  any  fair  chance 
of  success,  there  should  have  been  employed  upon  it 
men  of  experience,  abilities  and  virtue ;  men  equally 
wary  and  resolute,  delicate  in  managing  national  pre- 
judicesj  and  strong  to  arrest,  or  skilful  to  turn,  the 
stream  of  epidemical  passions  ;  men  of  popular  talent 
and  conciliatory  address,  and  whose  moral  and  religious 
character  would  stamp  some  credit  on  proceedings^ 
which,  how  fairly  soever  adorned^  must  still  carry  an 
ungracious  aspect. 

But,  instead  of  such  a  choice  being  made,  the  royal 
commission  was  given  to  Middleton,  a  man  of  base 
origin  and  baser  manners,  obstinate,  choleric,  licen- 
tious, and  cruel.  His  coadjutor  was  Dr.  James  Sharp, 
whose  memory  is  still  execrated  by  the  Presbyterian 
church,  and  whose  virtues  were  not  sufBciently  impo- 
sing, even  in  the  eyes  of  his  own  party,  for  his  tragical 
end  to  secure  him  the  reputation  of  a  martyr.  By  his 
enemies  he  is  branded  with  every  atrocious  epithet 
which  malevolence  can  coin  or  utter ;  his  political 
offences  are  aggravated ;  his  personal  character  is 
blackened.  That  religious  bigotry  has  mangled  his  corse 
will  be  clear  to  any  one  who  shall  calmly  separate  au- 
thentic facts  from  baseless  and  improbable  allegations. 
The  readers  of  Wodrow  and  Kirkton  ought  to  receive 
their  charges  against  Sharp  with  no  common  jealousy, 
as  those  historians  themselves  are  far  from  weighing 
him  ill  an  even  balance.  Bishop  Burnet,  whose  deli- 
neations are  occasionally  tinctured  with  private  disUkes, 


ARCHBISHOP  LEIGHTON.  XXXV 

has  left  a  very  ill-favoured  portrait  of  his  moral  charac- 
ter, describing'  him  as  quite  devoid  of  serious  reli^ion^  an 
artful  sycophant  whose  integrity  readily  truckled  to  his 
worldly  interests.  On  the  other  hand^  some  favourable 
representations  of  him  have  appeared.  It  has  been 
averred^  that  he  is  cruelly  traduced  in  the  heavy  charge 
of  having-  betrayed  his  trust_,  since  he  had  ceased,  be- 
fore he  was  made  a  bishop,  to  hold  any  commission 
from  the  presbyterian  body,  and  was  agent  at  that  time 
for  only  one  part  of  the  ministers,  with  whom  he  had  a 
perfect  understanding.  Of  his  bountifulness  also  such 
proofs  have  been  adduced  as  it  would  be  uncandid  to 
disallow.  The  truth  probably  is,  that  Sharp  was 
honest,  so  long  as  his  honesty  was  unassailed  by  con- 
siderable temptations  ;  but  he  was  not  proof  against  the 
fascination  of  a  mitre.  Having  neither  firmness  of 
principle,  nor  tenderness  of  conscience,  nor  delicacy  of 
honour,  he  might  easily  persuade  himself  that,  since  no 
opposition  on  his  part  could  check  the  refluent  tide  of 
episcopacy,  to  rise  with  it  to  the  summit  of  wealth  and 
dignity  would  be  no  illaudable  wisdom.  For  the  great 
affairs  intrusted  to  him  by  the  English  government  he 
wanted  compass  of  mind  and  amenity  of  temper ;  and 
he  was  still  more  disqualified  for  conducting  them  suc- 
cessfully, by  the  utter  disrepute  into  which  he  had  fallen 
with  his  countrymen.  But  he  was  an  industrious  man^ 
of  some  versatility  of  talent  and  dexterity  in  business  ; 
and  these  useful  qualities^  combined  with  those  prime 
requisites  for  currying  favour  with  an  unprincipled 
court,  a   supple  conscience,  a  patient  obsequiousness^ 

c2 


XXXVl  THE  LIFE  OF 

and  a  wheedling'  tongue,   attracted  tlie  royal    notice, 
and  merited  for  him  the  primacy  of  Scotland. 

Matters  being  thus  far  advanced  towards  restoring 
the  episcopal  regimen,  the  next  business  was  to  find 
persons  qualified  for  its  highest  stations.  Sydserf, 
formerly  Bishop  of  Galloway,  was  the  only  survivor  of 
that  order  of  dignitaries  in  Scotland.  He  was  now 
appointed  to  Orkney,  the  Icas't  laborious  see,  and  there- 
fore the  best  adapted  to  a  man  almost  past  his  work, 
but  who  could  not,  without  a  slur  on  his  character, 
be  omitted  in  the  roll  of  new  bishops.  After  Sharp 
had  secured  the  primacy  by  worming  himself  into  the 
good  graces  of  Lord  Clarendon,  the  appointments  to 
the  inferior  sees  were  given  very  much  into  his  hands. 
We  have  Bin-net's  assertion,  and  it  is  corroborated  by 
authenticated  facts,  that  his  choice  was  generally  very 
bad.  Yet  in  company  with  the  names  of  Fairfowl, 
Hamilton,  and  Alexander  Burnet,  we  find  the  venerable 
name  of  Robert  Leigh  ton  : — 

quale  per  artem 

Iiiclusum  buxo,  aut  Oricia  tereV)inthoj 
Lucet  cbur. 

The  credit,  however,  of  this  nomination  is  denied  to 
Sharp  ;  and  it  does  seem  impossible  that  he  sliould 
have  approved  it,  unless  he  were  ignorant,  which  he 
hardly  could  be,  of  Leighton's  character. 

The  fallowing  are  the  circumstances  which  led  to  the 
exaltation  of  this  extraordinary  man  to  a  sj)here  of 
stormy  greatness,  wherein  his  apostolic  virtues  gilded 


ARCHBISHOP  LEIGHTON.  XXXVH 

the  gloom^  which  it  exceeded  even  their  influence  to 
dispel. 

During'  the  academical  vacations,  Leighton  was  in 
the  habit  of  making-  excursions  into  England,  or  across 
the  seas,  partly  for  the  benefit  of  his  health,  and  partly 
with  a  view  of  gaining  a  clear  insight  into  the  state 
of  religious  parties  and  opinions.  He  was  passing 
homeward  through  London,  after  a  visit  to  Bath, 
when  he  was  first  mentioned  to  the  King  as  a  desir- 
able person  to  include  among  the  new  bishops.  The 
recommendation  came  from  Lord  Aubigny,  a  noble- 
man high  in  favour  at  court,  as  well  on  account  of  his 
being  a  j^apist  and  privy  to  Charles's  apostasy,  as 
because  his  libertine  principles  were  congenial  with 
those  of  his  graceless  sovereign.  With  this  powerful 
courtier  Sir  Ellis  Leighton,  secretary  to  the  Duke  of 
York,  was  on  terms  of  intimacy  ;  and  having  himself 
turned  papist  for  mercenary  purposes,  he  now  desired, 
from  no  higher  motives,  the  advancement  of  his  brother 
to  episcopal  dignity.  He  was  a  man  of  talent,  spe- 
cious and  aspiring  ;  and  he  pretended  to  a  piety  which 
his  dissolute  life  belied.  Imag-ining-  that  a  mitre  in  his 
family  would  augment  his  personal  consequence,  and 
thus  conduce  to  his  further  aggrandizement^  he  was  at 
pains  to  possess  the  mind  of  Lord  Aubigny  with  a  high 
conceit  of  the  advantages  that  would  result  from  ap- 
pointing a  man  like  Robert  Leighton  to  nurse  the 
critical  hifancy  of  the  episcopal  church.  Charles,  who 
never  wanted  acuteness,  was  not  hard  to  be  persuaded, 
that,  in  order  to  soothe  the  covenanters  and  accredit  the 
meditated    innovation^  it  would  be  highly  politic  to 


XXXVlll  THE  LIFE  OF 

invest  with  the  lawn  a  divine  of  such  acknowledged 
merit,  so  accomplished  in  learning,  and  so  beloved  for 
his  mild  and  saintly  virtues.  This  would  indeed  be 
to  introduce  prelacy  in  a  garb  the  most  amiable  and 
specious.  Believing  also^  as  deeply  depraved  minds 
believe  to  their  own  curse,  that  every  man's  conscience 
accommodates  itself  to  his  interests,  he  never  doubted 
but  that  Leighton  might  be  wrought  upon  by  his 
brother  to  acquiesce  in  episcopacy  being  made  a  stalk- 
inghorse  to  cover  the  approaches  of  popery. 

On  this  he  probably  counted  with  the  greater  assur- 
ance, in  consequence  of  a  current  report  that  Leighton 
was  not  unfriendly  to  some  parts  of  the  pontifical  con- 
stitutions ;  a  report  which  seems  to  have  taken  its  rise 
from  his  paying  occasional  visits  to  the  college  at 
Douay,  and  to  have  been  countenanced  by  his  celibacy, 
his  ascetic  habit,  and  an  admiration  for  some  of  the 
disciples  of  Jansenius,  which  he  was  too  highminded 
and  ingenuous  to  dissemble.  It  was  indeed  more  than 
insinuated,  that^he  was  too  liberally  affected  towards 
the  catholics  for  a  staunch  and  thorough  protestant; 
and  the  commendations  he  bestowed  in  his  public  lec- 
tures on  the  works  of  Thomas  a  Kempis  did  not 
escape  severe  animadversions.  To  attempt  a  serious 
confutation  of  this  slander  would  be  to  grapple  with  a 
shadow.  Leighton's  writings  abound  with  brief  but 
decisive  refutations  of  those  Roman  Catholic  tenets, 
which  it  was  the  essence  of  the  Reformation  to  abjure  ; 
and  their  whole  spirit  and  tenor  are  diametrically  op- 
posite to  the  self-righteous  formalities  and  unscriptural 
impositions,  which  are  interwoven  with  the  very  sub- 


ARCHBISHOP  LEIGHTON.  XXXIX 

stance  of  that  adulterous  system.  So  long"  as  the  cur- 
rent of  passion  bore  down,  with  undistinguishing-  fury, 
upon  whatever  was  suspected,  whether  in  doctrine  or 
practice,  of  being  allied  to  papistry,  it  was  worthy  of 
his  benignant  and  liberal  spirit  to  do  what  he  could 
towards  dispelling  prejudices,  by  which  the  mind  was 
prevented  from  seeing  clearly  to  weed  out  the  faults, 
without  sacrificing  the  excellencies,  of  the  Catholic 
ritual.  But  when  he  saw  that  a  contrary  and  more 
dangerous  current  had  set  in  from  the  English  court,  and 
that  nothing  less  was  designed  than  to  restore  to  the 
Vatican  its  ascendency,  he  exposed  the  deformity  of  the 
church  of  Rome  in  such  unsparing  terms,  as  nothing 
but  a  deep  apprehension  of  the  impending  evil  could 
have  extorted  from  a  man  of  his  forbearance  and  charity. 

Leighton  was  very  averse  from  his  own  promotion  ; 
and  in  his  nephew's  account  I  find  him  stating,  that  his 
reluctance  to  acquiesce  in  it  was  overcome  only  by  a 
peremptory  order  of  the  Court,  requiring  him  to  accept 
it,  unless  he  thought  in  his  conscience  that  the  episcopal 
office  was  unlawful.  Unable  to  screen  himself  behind 
this  opinion,  he  complied  at  length  with  the  royal 
instances,  that  he  might  not  be  chargeable  with  contu- 
macy towards  the  King,  nor  incur  the  heavier  guilt  of 
recoiling  from  a  service,  to  which  a  far  greater  Poten- 
tate seemed  to  call  him. 

Perhaps  this  transaction,  which  has  been  thought  to 
cast  a  shade  on  his  constancy  and  disinterestedness, 
may  appear  to  the  candid  and  intelligent  reasoner, 
when  it  is  thoroughly  sifted,  to  exhibit  those  qualities 
with  singular  lustre.     Taking  in  the  whole  system  of 


XL  THE  LIFE  OF 

his  life  before  and  after  his  consecration,  we  see  hiin 
an  example  of  modesty,  gravity,  and  habitual  recollec- 
tedncss  of  spirit ;  a  despiser  of  riches,  and  honours,  and 
selfish  indulgences  ;  an  exile  in  heart  from  this  world 
of  sensible  objects  ;  one  whose  prime  dehght  it  was  to 
dwell  in  solitary  converse  with  his  God,  and  with  the 
things  that  are  invisible  and  eternal.    To  suppose  that  a 
man  of  this  temper  and  these  habits  was  carried  out  of 
himself  by  such  a  tlush  of  ambition  and  vanity,  as  pre- 
cluded any  due  consideration  of  the  manner  in  which  his 
credit,  his  conscience,  and  his   happiness   would   be 
affected  by  his  elevation,  is  to  suppose  a  phenomenon 
that   could   not   be   made   credible   without  evidence 
which  in  this  case  is  totally  wanting.     Covetousness 
could  never  be  laid  to  his  charge  without  a  contempt  of 
historical  testimony  too  indecent  for  his  keenest  enemies 
to  venture  on.     When,  moreover,  the  soundness  of  his 
understanding,  and  the  rigour  with  which  he  used  to 
canvass  his  own  conduct  and  motives,  are  taken  into 
the  account,  some  presumption  that  he  acted  rightly 
under  all  the  circumstances  of  the  case,  in  taking-  this 
perilous  step,  must  be  admitted  to  arise  from  his  never 
repenting  of  it ;  neither  when  he  was  laboriously  sowing 
in  tears,  nor  when,  at  the  sad  conclusion  of  his  episcopal 
labours,  he  reaped  a  plentiful  harvest  of  obloquy,  dis- 
appointment, and  sorrow.     Not  long  after  his  advance- 
ment, when  some  of  his  former  friends  upbraided  him 
with  his  dereliction  of  his  father's  principles,  contume- 
liously  terming  it  apostasy,  he  calmly  answered  that 
no  man  was  bound  to  be  of  his  fathers  opinions;  and 
whenever  he  was  challenged  to  vindicate  the  obnoxious 


ARCHBISHOP  LEIGHTON.  XLl 

step  he  had  taken,  he  manifested  a  frankness  and 
good  humour  which  could  not  have  cohabited  with  an 
offended  conscience. 

What  then  remains  but  to  beheve  that  this  trans- 
action was  in  strict  accordance  with  his  magnanimous 
character ;  that  it  was  an  act  of  self-immolaiion  on  the 
altar  of  christian  love ;  a  deliberate  surrender  of  his 
constant  inclinations,  and  of  present  ease  and  quiet, 
to  the  exigencies  of  the  Church,  for  whose  sake  he 
accounted  no  affliction  too  severe,  no  service  too  la- 
borious, no  sacrifice  too  costly?  Fortunately  there 
is  a  letter  preserved,  written  at  the  time  he  was 
in  suspense  about  accepting  a  bishopric,  in  which 
he  discloses  with  touching  ingenuity  and  pathos  the 
workings  of  his  holy  soul.  I  here  insert  it  as  a 
document  of  great  interest,  throwing  light  on  this 
part  of  our  history,  and  beautifully  illustrating  the 
conflict  of  his  mind,  before  it  was  subdued  to  this 
great  effort  of  duty. 

The  letter  is  to  the  Rev.  Mr.  James  Aird,  Minister 
at  Torry. 

My  DEAU  FRIEND, 

I  have  received  from  you  the  kindest  letter  that  ever  you 
writ  me ;  and  that  you  may  know  I  take  it  so,  I  return  you 
the  free  and  friendly  advice,  never  to  judge  any  man  before 
you  hear  him,  nor  any  business  by  one  side  of  it.  Were  you 
here  to  see  the  other,  I  am  confident  your  thoughts  and  mine 
would  be  the  same.  You  have  both  too  much  knowledge  of 
me,  and  too  much  charity  to  think,  that  either  such  httle  con- 
temptible scraps  of  honour  or  riches  sought  in  that  part  of  the 
world,  with  so  much  reproach,  or  any  liuman  complacency  in 


XLll  THE  LIFE  OF 

the  world,  will  be  admitted  to  decide  so  grave  a  question,  or 
that  I  would  sell  (to  speak  no  higher)  the  very  sensual  pleasure 
of  my  retirement  for  a  j-attle,  far  less  deliberately  do  any  thing 
that  I  judge  offends  God.  For  the  offence  of  good  people  in 
cases  indifferent  in  themselves,  but  not  accounted  so  by  them, 
whatsoever  you  do  or  do  not,  you  shall  offend  some  good 
people  on  the  one  side  or  other :  and  for  those  with  you,  the 
great  fallacy  in  this  business  is^  that  they  have  misreckoned 
themselves  in  taking  my  silence  and  their  zeals  to  have  been 
consent  and  participation ;  which,  how  great  a  mistake  it  is, 
few  know  better  or  so  well  as  yourself.  And  the  truth  is,  I 
did  see  approaching  an  inevitable  necessity  to  strain  with  them 
in  divers  practices,  in  what  station  soever  remaining  in  Britain  ; 
and  to  have  escaped  further  off  (which  hath  been  in  my 
thoughts)  would  have  been  the  greatest  scandal  of  all.  And 
what  will  you  say  if  there  be  in  this  thing  somewhat  of  that 
you  mention,  and  would  allow  of  reconciling  the  devout  on 
different  sides,  and  of  enlarging  those  good  souls  you  meet 
with  from  their  little  fetters,  though  possibly  with  little  suc- 
cess ?  Yet  the  design  is  commendable,  pardonable  at  least. 
However,  one  comfort  I  have,  that  in  what  is  pressed  on  me 
there  is  the  least  of  my  own  choice,  yea,  on  the  contrary,  the 
strongest  aversion  that  ever  I  had  to  any  thing  in  all  my  life : 
the  difficulty  in  short  lies  in  a  necessity  of  either  owning  a 
scruple  which  I  have  not,  or  the  rudest  disobedience  to  autho- 
rity that  may  be.  The  truth  is,  I  am  yet  importuning  and 
struggling  for  a  liberation,  and  look  upward  for  it :  but  what- 
soever be  the  issue,  I  look  beyond  it,  and  this  weary,  weary 
wretched  life,  througli  which  the  hand  I  liave  resigned  to  I  trust 
Avill  lead  me  in  the  path  of  his  own  choosing ;  and  so  I  may 
please  him  I  am  satisfied.  I  hope,  if  ever  we  meet,  you  shall 
find  me,  in  the  love  of  solitude  and  a  devout  life. 

Your  unalter'd  Brother  and  Friend, 

11.  L. 


ARCHBISHOP  LEIGHTON.  XLlll 

When  I  set  pen  to  paper,  I  intended  not  to  exceed  half  a 
dozen  lines,  but  slid  on  insensibly  thus  far;  but  though  I 
should  fill  the  paper  on  all  sides,  still  the  right  view  of  this 
business  would  be  necessarily  suspended  till  meeting.  Mean- 
while hope  Avell  of  me,  and  pray  for  me.  This  word  I  will 
add,  that  as  there  has  been  nothing  of  my  choice  in  the  thing,  so 
I  undergo  it,  if  it  must  be,  as  a  mortification,  and  that  greater 
than  a  cell  and  haircloth  :  and  whether  any  will  believe  this  or 
no  I  am  not  careful. 

It  is  surely  no  discredit  to  his  sagacity  that  he  once 

conceived  a  hope,  to  which  he  alludes  in  his  letter, 

of  bringing   the   episcopalians   and   presbyterians   to 

coalesce  on  the  basis  of  reciprocal  concession.     That 

hope  will  not  be  accounted  the  less  rational  for  being 

feeble ;  but  in  proportion  to  its  feebleness,  if  it  were 

not  altogether  visionary,  does  the  value  rise  of  the 

sacrifices  he  made  to  reaUse  it ;  for  the  dignity  of  its 

object  none  will  dispute.     Had  it  been  possible  for 

human  virtue  to   prevent  the  bloody  discord,   which 

shortly   overcast    the   spiritual   firmament,    and    rent 

the    Scottish    church    like    an  earthquake,    Leighton 

could  not  have  failed.     To  a  temper  in  which  Burnet 

never  but  once  saw  a  ruffle,  during  a  close  famiUarity  of 

twenty-two  years'  standing,  and  under  every  variety  of 

provocation,  and  to  an  address  in  dealing  with  perverse 

and  factious  spirits,  which  his  adversaries  admit  while 

disparaging   it  with  unhandsome  epithets,  he  joined 

such  extreme  moderation  of  sentiment  on  the  points  at 

issue  between  the  two  churches,  as   peculiarly  fitted 

him  to  stand  in  the  gap,  the  angel  of  reconciliation 

and  concord.    It  is  true,  indeed,  that  success  has  rarely 


XLIV  THE  LIFE  OF 

followed  attempts  to  restore  coinpactness  to  a  re- 
ligious body,  after  once  it  has  been  violently  divided. 
For  the  most  part  the  cure  of  religious  dissensions 
is  unhopeful,  in  proportion  as  the  ground  of  them  is 
trivial :  because  the  ditiiculty  of  allaying  the  passions 
of  men  corresponds  with  the  degree  in  which  those 
passions  are  wedded  to  creatures  of  the  imagination. 
As  the  contest  goes  on,  the  objects  of  contention  gain 
importance  in  the  eyes  of  the  combatants  ;  and  minute 
difierences  expand  into  gulphs  which  separate  sal- 
vation from  perdition,  the  rather  perhaps  for  the 
conscience  being  honest  where  the  mind  is  not  ade- 
quately enlightened.  No  violent  measures,  no  sum- 
mary process,  can  effect  a  cordial  union  of  bodies  of 
men  disunited  in  matters  of  conscience.  Yet,  let 
time  be  allowed  for  factions  to  disband  and  irritations 
to  abate;  let  proper  measures  be  pursued  for  pre- 
venting untoward  collisions,  and  for  bringing  those 
who  are  jealous  of  each  other  into  contact  at  points, 
in  which  a  mutual  attraction  w'ill  be  exerted ;  and  it 
may  happen  that,  uniting  in  affection  one  to  another, 
they  will  at  length  agree  in  sentiment  also ;  or,  at 
least,  their  speculative  differences  will  cease  to  create 
baneful  and  scandalous  schisms. 

Leighton  doubtless  hoped  that,  by  a  mild  and  graci- 
ous exercise  of  his  episcopal  jurisdiction,  he  should 
propitiate  most  of  the  covenanters,  whose  hostility  to 
moderate  episcopacy  he  might  suppose  to  be  relenting, 
from  the  a^'owed  desire  for  it  of  the  synod  of  Aber- 
deen, and  from  the  a])parent  conformity  of  two-thirds 
of  the  ministers.     The  re-establishment  of  the  ancient 


ARCHBISHOP  LEIGHTON.  XLV 

monarchy,  an  event  so  grateful  to  patriots   of  both 
persuasions,   he    considered   a   favourable    crisis    for 
""  causing-   contentions   to   cease,"    and   for   drowning- 
private    grudges    and   public   feuds   in   an   ocean    of 
christian  love   and  universal   prosperity.     He   might 
hope,  moreover,  that  by  his  personal  influence  with  the 
kinof,  to  whom  his  brother's  situation  at  court  would 
facilitate  his  access,  he  should  be  able  to  keep  in  check 
the   violent   partisans   of  prelacy,    and   to    curb    that 
headlong"  precipitance  of  inuovation,  of  which  some  por- 
tentous symptoms  had  already  appeared  in  the  royal 
councils.     In  the  latter  objects  he  did  not  entirely  fail : 
for  he  effectually  shielded   from   molestation  the  non- 
conformists in  his  own  diocese;  and  more  than  once, 
as  we  shall  see  hereafter,  he  converted  the  king  to 
moderate   measures,  by  his  bold   and   faithful   repre- 
sentations.    His  attempts  to  soften  the  prejudices  of 
his  own  countrymen,  and  to  effect  a  conjunction  of 
the  two  churches  did,  it  is  true,  miscarry.     But  it  will 
appear,  in  the  sequel  of  this  history,  that  the  failure 
does  not  lie  with  the  Bishop,  who  exhibited  through- 
out that   arduous   transaction  an  illustrious   specimen 
of   christian   diplomacy,  and   whose   character    came 
forth   from  it  as  pure  gold  seven  times  tried  in  the 
furnace. 

There  is  one  particular  in  Leighton's  conduct  in  this 
perplexing-  business,  which  is  open  to  animadversion. 
I  allude  to  his  receiving  the  orders,  first  of  deacon  and 
then  of  priest,  from  the  English  bishops,  previously 
to  his  consecration.  Sheldon,  bishop  of  London,  in- 
sisted on  Sharp  and  Leighton  being-  re-ordained^  on 


XLVl  THE  LIFE  OF 

tlie  plea  that  tliclr  presbyterian  ordination  was  void 
from  the  beginning-,   it  having-  been  conferred  by  a 
church  actually  in  a  state  of  schism^  which  vitiated  all 
its  acts  of  administration.     Leighton  denied  the  sound- 
ness of  this  objection  to  the  validity  of  his  ministry. 
Yet  being  little  scrupulous^  too  little  indeed^  about 
the  circumstantials  of  ecclesiastical  polity,  he  yielded 
to    Sheldon's  demand  with  a  readiness,  which  the  re- 
pugnance  evinced  to   it   by   Sharp  made  the    more 
observable.     The  view  he  took  of  the  ceremony  im- 
posed upon  them  was,  that  the   "  re-ordaining  a  priest 
ordained  in  another  church  imported  no  more,  but  that 
they  received  him  into  orders  according  to  their  own 
rules ;  and  did  not  infer  the  annulling  the  orders  he 
had   formerly   received."     Had   the   English  bishops 
concurred  in  this  view  of  the  subject,  Leighton  would 
have  stood  on  solid  ground  in   submitting  to  a  new 
ordination.      But   it   was   their   avowed   meaning   to 
bestow  that  upon  him,  of  which  in  their  judgment  he 
was  hitherto  destitute, — a  regular  consecration  to  the 
ministry  of  the  gospel ;  and  in  this  meaning  Leighton 
did   apparently  acquiesce.     His  private  construction 
of  the   ceremony  to   which   he   submitted   could   not 
change  its  public  aspect  and  character.     It   seemed 
to  be  levelled  at  the  foundations  of  presbyterianism, 
by   impeaching    the    legitimacy   of    all    presbyterian 
ministers   who   had  received   holy  orders   after  epis- 
copacy  was    legally  resettled   in    Scotland  by  King 
James;  and  it  exasperated  not  only  the  clergy  who 
were  in  that  predicament,  but  many  of  the  laity  also, 
in  whose  judgment  the  honour  and  interests  of  their 


ARCHBISHOP  LEIGHTON.  XLV 

church   had  been   compromised    by   Leighton's  con- 
cession. 

It  is  the  duty  of  a  faithful  historian  to  avow,  that 
Leighton  did  not^  in  this  instance,  sufficiently  consider 
the  ill  impression  his  compliance  would  produce  on 
mankind,  and  how  much  it  might  weaken  his  influence 
by  depressing-  him  in  public  estimation  to  the  level  of 
mere  worldly  calculators.  Yet  assuredly  the  real 
spring  of  his  conduct  in  this  affair  was  a  high-toned 
spirituality,  which  led  him  to  overlook  the  importance 
attached  by  vulgar  opinion  to  the  outside  frame  and 
fashion  of  religion.  For  on  any  point  which  seemed 
to  touch  the  substance  of  christian  piety  he  was  ex- 
quisitely sensible.  Hence  his  disgust  at  the  feasting 
and  jollity  with  which  the  consecration  of  the  new 
bishops  was  celebrated.  It  grieved  this  excellent  man 
to  see  any  thing  of  sensual  levity  mixed  up  with  the 
solemn  business  to  which  they  were  set  apart;  and 
the  absence  of  that  seriousness  and  spirit  of  prayer, 
which  were  especially  called  for  by  such  an  under- 
taking as  remodelling  a  church,  filled  his  mind  with 
sad  presentiments.  These  were  increased,  when  he 
found  Archbishop  Sharp  unprepared  with  any  plan  for 
healing  the  wounds  of  the  church,  for  expelling  its 
evil  humours,  for  rectifying  its  disorders,  and  for 
kindling  in  it  a  livelier  flame  of  true  piety.  On  these 
great  objects  Leighton  was  anxious  to  begin  without 
delay ;  and  already  he  had  conceived  a  scheme  for 
the  union  of  parties  in  Scotland,  and  for  reforming- 
the  public  services  of  religion,  and  reducing  them 
to  a   method  more   adapted  to  general   edification. 


XJ  .Vlll  THE  LIFE  OF 

But  in  these  christian  projects  he  fonncl  no  auxilia- 
ries.    With  Sharp  the  establishment  of  an  hierarchy, 
with  himself  at  the  head,  appears  to   have  been  the 
ultimate  object ;    and  he  was   neither  able  to  under- 
stand the  spirit,,   nor  disposed  to    forward   the  views 
of  Leighton,  of  whose  influence  with  Lauderdale  he 
had  beg'un  to  conceive  a  jealousy,  and  to  whose  pious 
disinterestedness    the    worldliness    of  his    colleasfues 
stood    in   disofraceful    contrast.     Leio-hton's  sad  fore- 
bodings  W'Cre  not  a  little  confirmed  by  a  close  obser- 
vation  of  Sharp's  real  character,  and  by  the  clearer 
development  that  was  daily  taking-  place  of  the  princi- 
ples which  actuated  the  episcopalian  leaders.     In  the 
supercilious   recklessness   of  the  infant  hierarchy  he 
descried  the  sure  omen  of  its  downfal ;    and  he  re- 
marked to  Burnet  that,  ^*^in  the  whole  progress  of  that 
affair,  there  appeared  such  cross  characters  of  an  angry 
Providence,  that  how  fully  soever  he  was  satisfied  in  his 
own  mind  as  to  episcopacy  itself,  vet  it  seemed  that 
God  was  against  them,  and  that  they  were  not  like  to 
be  the  men  that  should  build  up  his  church ;  so  that 
the  struggling  about  it  seemed  to  him  like  a  fighting 
against  God." 

On  the  twelfth  of  December,  1661,  four  of  the  per- 
sons designated  to  the  episcopal  government  of  Scot- 
land received  consecration  in  London  ;  Leighton  being 
appointed,  at  his  own  request,  to  the  inconsiderable  see 
of  Dunblane,  in  Perthshire.  Early  in  the  following 
year,  the  new  bishops  proceeded  in  one  coach  to  Edin- 
burgh. Between  Leighton  and  his  colleagues,  however, 
there  was  such  a  want  of  sympathy,  as  made  it  very 


ARCHBISHOP  LEIGTITON.  XLIX 

irksome  to  liim  to  journey  in  their  company  ;  and  hav- 
ing learnt  that  it  was  tlieir  intention  to  make  a  grand 
entry  into  Edinburgh,  he  quitted  them  at  Morpeth, 
and  arrived  some  days  before  the  rest  of  the  party. 
Burnet  describes  himself  to  have  been  a  downcast 
spectator  of  the  pomp  and  parade  with  which  the 
other  three  bishops  were  escorted  into  the  Scottish 
metropolis  :  and  the  spirit  of  wise  and  pious  men  was 
abashed,  when  they  contrasted  this  ostentatious  pa- 
geantry with  the  example  of  that  true  Bishop  of  souls, 
who  made  his  last  solemn  entrance  into  Jerusalem, 
riding  upon  an  ass  and  weeping,  as  if  unable  to  endure 
the  splendour  of  a  triumph  which  prophecy  forbade 
him  to  decline,  unless  it  were  shaded  with  a  cloud  of 
humility  and  sadness. 

The  first  measures  taken  by  Sharp  and  his  coad- 
jutors, if  the  phable  agents  of  his  cupidity  deserve  to 
be  so  named,  bore  fatal  marks  of  that  perverse  genius 
by  which  they  were  conceived.  Instead  of  endeavour- 
ing to  subdue  the  angry  spirit  of  presbyterianism  by 
firm  but  gentle  management,  he  proceeded  to  lay  on 
at  once  the  whole  weight  of  episcopal  domination. 
In  pursuance  of  this  policy  it  w^as  enacted,  even  be- 
fore the  Bishops  left  London,  that  presbyteries  and 
judicatories  should  be  abohshed.  This  intemperate 
decree  was  followed  up  by  an  act,  asserting  the  King's 
ecclesiastical  supremacy,  reinstating  the  bishops  in 
their  parliamentary  privileges  and  civil  dignities,  and 
conferring  on  them  an  exclusive  presidency  in  church 
meetings,  the  power  of  ordination  and  censure,  with 
whatever   else  appertains   to   the  administration  and 

Vol.  I.  d 


L  THE  LIFE  OF 

jurisdiction  of  the  cliurch.  It  was  added  indeed  that 
in  the  exercise  of  their  functions  they  were  to  advise 
with  certain  loyal  and  prudent  clerg-ymen.  Yet,  as 
their  assessors  were  to  be  selected  by  themselves,  and 
were  not  empowered  collectively  to  enforce  an  opinion 
contrary  to  their  diocesan's,  it  is  clear  that  any  check 
they  could  maintain  on  the  despotism  of  the  bench 
would  be  of  small  account.  All  real  authority  was 
lodged  with  the  bishop  ;  and  his  clerical  advisers  were 
mere  ciphers,  to  whom  was  allotted  the  unenviable  pri- 
vilege of  sharing  with  their  superior  the  odium  of  arbi- 
trary procedings,  which  they  had  no  power  either  to 
prevent  or  to  modify. 

Such  was  the  present  scheme  of  episcopacy,  \videly 
different  from  that  of  the  year  1612,  when  the  bishops 
were  content  to  be  settled  presidents,  to  have  a  negative 
voice  in  all  questions  relating  to  ecclesiastical  jurisdic- 
tion, and  some  superior  authority  in  ordination.  This 
hasty  attempt  to  force  on  a  people,  to  whom  presbytery 
was  dear  "  as  a  wife  of  youth,"  the  highest  kind  of  pre- 
lacy, was  certainly  to  pour  new  wine  into  old  bottles. 
It  could  not  but  produce  a  disastrous  explosion.  But 
nothing  could  stay  the  precipitance  of  that  misguided 
man,  who  seems  to  have  expected,  in  the  pride  of  new- 
blown  grandeur,  that  difficulties  would  vanish  at  his 
touch.  It  is  admitted  that  he  never  exerted  his  powers 
to  the  full  extent  permitted  by  this  act  of  parliament. 
Still  the  passing  of  such  an  act  furnished  those  who 
refused  the  new  model  with  a  plausible  justifica- 
tion ;  and  exhibited  the  capital  solecism  in  pohcy, 
of  making  a  legislative  invasion  of  popular  rights  and 


ARCHBISHOP  LEIGHTON.  Ll 

feeling-s  more  considerable  in  the  terms  of  the  enact- 
ment, than  it  was  really  meant  to  be  in  the  execu- 
tion. 

In  his  fixed  aversion  to  worldly  honours,  Leighton 
besought  his  friends  not  to  give  him  the  appellation  of 
Lord_,  and  was  uneasy  at  ever  being  addressed  by  that 
title.  By  this  singularity  he  gave  umbrage  to  his  col- 
leagues_,  and  laid  himself  open  to  the  charge  of  an 
affectation,  proceeding  from  narrow-minded  squeamish- 
ness,  if  not  from  a  refinement  of  vanity :  or^  indeed, 
this  solicitude  to  divest  his  office  of  its  usual  dignities 
might  be  ill-naturedly  ascribed  to  his  not  being 
thoroughly  satisfied  with  the  function  itself,  and  seek- 
ing to  compound  with  his  conscience  by  a  sacrifice  of 
external  distinction. 

Shortly  after  their  arrival  in  Edinburgh,  the  Bishops 
were  formally  invited  to  take  their  seats  in  parliament : 
not  that  any  invitation  was  requisite  to  authorise  their 
attendance,  but  it  was  deemed  a  proper  token  of  re- 
spect. By  all,  except  the  Bishop  of  Dunblane,  the 
call  was  obeyed.  He  resolved  from  the  beginning 
never  to  mix  in  parliament,  unless  some  matter  affect- 
ing the  interests  of  religion  were  in  agitation  ;  and  to 
this  resolution  he  steadily  adhered. 

His  first  appearance  in  parliament  was  on  the  ques- 
tion respecting  the  oath  of  supremacy.  This  oath  was 
so  worded  as  to  carry  on  the  face  of  it  no  demand^ 
beyond  what  the  presbyterians  were  willing  to  admit, 
namely,  that  the  king  should  be  recognised  for  civil 
head  of  the  church  as  well  as  of  the  state.  Yet  there 
was  something  in  the  phraseology  so  equivocal  as  to 
warrant  a  suspicion,  that  it  was  artfully  contrived  for 

d  2 


LU  THE  LIFE  OF 

a  handle  by  which  the  sovereig-n  might  interfere^  at 
pleasure,  and  with  absolute  authority,  in  the  internal 
regulation  of  the  church.  In  England  such  explana- 
tions were  given,  when  the  oath  was  tendered,  as 
brought  it  within  the  compass  of  a  presbyterian  con- 
science. But  when  it  was  required  by  the  Earl  of 
Cassilis,  and  by  other  stout  covenanters  in  the  parlia- 
ment of  Scotland,  that  the  necessary  qualification  for 
reconciling  its  provisions  to  their  scruples  should  be 
inserted  into  the  body  of  the  act^  or  at  least  be  sub- 
joined to  their  subscriptions,  the  High  Commissioner 
would  not  listen  to  the  demand.  Leighton  now 
stepped  forward  the  fearless  champion,  the  eloquent 
advocate,  of  moderation  and  charity.  He  maintained 
that  trammelling  men's  consciences  with  so  many 
rigorous  oaths  could  produce  only  laxity  of  moral 
principle,  or  unchristian  bigotry  and  party  feeling. 
With  respect  to  the  oath  itself,  he  would  not  dissemble 
his  opinion  that  it  was  susceptible  of  a  bad  sense  ; 
and  therefore  the  tenderness  of  conscience,  which  re- 
fused to  take  it  without  guarding  against  an  evil  con- 
struction, ought  not  to  be  derided.  The  English 
papists  had  obtained  this  indulgence ;  and  it  were 
strange  indeed  if  protestants  were  to  be  more  hardly 
treated.  When,  in  reply  to  this  spirited  remonstrance, 
it  was  contended  by  Sharp,  that  the  complaining  party, 
in  the  day  of  its  ascendency,  had  been  little  tender  of 
the  consciences  of  those  who  revolted  at  the  Solemn 
League  and  Covenant,  Leighton  set  before  them  the 
unworthiness  of  retahating  by  measures  which  had 
been  so  justly  reprobated  ;  and  he  emphatically  pointed 
out  the  nobler  course,  of  heaping  coals  of  fire  upon  tlnj 


•      ARCHBISHOP   LEIGHTON.  LIU 

heads  of  adversaries,  by  the  contrast  of  episcopal  mild- 
ness with  presbyterian  severity.  For  them  to  practise, 
for  the  base  purpose  of  quitting  scores,  the  same  rigour 
against  which  they  had  vehemently  protested  when 
themselves  were  the  victims,  would  be  a  foul  blot 
on  their  christian  character,  and  would  justify  the 
sarcasm,  that  the  world  goes  mad  hy  turns.  However 
solid  these  arguments  were,  they  made  no  impression 
on  the  Earl  of  Middleton  and  his  creatures,  whose  pro- 
ject it  was  to  have  the  oath  of  that  ambiguous  cast, 
which  should  deter  the  stiffer  covenanters  from  taking 
it,  and  thus  bring  them  under  the  penalties  of  dis- 
loyalty. One  cannot  without  pain  admit  an  opinion, 
that  bears  so  hard  upon  the  probity  and  humanity  of 
the  royal  party.  Yet  this  would  not  be  a  solitary  in- 
stance of  an  oath  being  artfully  shaped  to  entrap  per- 
sons whom  state  policy  has  marked  for  its  victims. 
Leighton  used  to  observe,  with  some  reference,  no 
doubt,  to  this  transaction,  that  a  consolidation  of  the 
episcopal  and  presbyterian  platforms,  had  it  been  ju- 
diciously and  sincerely  attempted  at  the  outset,  might 
have  been  accomplished ;  but  there  were  some  evil 
spirits  at  work,  ''whose  device  it  was  plainly  again  to 
scatter  us  ;  and  the  terms  of  comprehension  were  made 
so  strait,  in  order  to  keep  men  out."  It  was  a  trans- 
action, however,  that  gave  a  splendid  prominence  to  his 
own  extraordinary  virtues,  to  his  enlightened  charity, 
his  inexorable  honesty,  and  his  generous  courage. 

Leighton  thought  with  St.  x\ugustin,  that  a  bishop- 
ric is  not  intended  for  a  pastime  and  amusement : 
*'  Episcopatus  noii  est  artificmm  transigendce  vitcv." 
He  therefore  resided  constantly  on  his  see^  and  his 


UV  TIJE  LIFE  OF 

holy  ministrations  watered  the  places  about  him  with  a 
blessing-.     Not  content  to  repose  in  lazy  state,  he  re- 
g-arded  himself  as  a  shepherd  of  souls,  and  went  about 
from  parish  to  parish,  catechising  and  preaching" ;  and 
the  poor  of  Dunblane  even  now  point  out  the  corner  of 
the  hearth  at  which  he  used  to  sit  conversing  with  their 
fathers.     But  his  Drimarv  aim  was  to  "heal  the  foun- 
tains  ;"  for  he  justly  considered  that  if  ministers  were  to 
become  sound  in  doctrine_,  exemplary  in  personal  con- 
duct, and  sedulous   in  pastoral  duties,    the  effect  of 
their  spirituality  and  zeal  would  quickly  shew  itself  in 
the  amended  state  of  their  parishes.    It  would  be  diffi- 
cult to  do  justice  to  the  sense  he  entertained  of  the 
immense  responsibility  of  christian  ministers.  For  him- 
self, as  his  practice  bears  witness,,  he  always  desired  the 
smallest  cure  ;  partly  from  native  humility,  and  partly 
from  an  apprehension,  so  vivid  as  to  be  almost  terrible, 
of  the  account  which  must  be  given  in  by  spiritual  over- 
seers at  the  great  tribunal.     Often  would  he  commise- 
rate those  of  the  London  clergy,  the  extent  of  whose 
cures  made  it  impracticable  to  pay  each  individual  of 
their  flock  the  attention  his  soul  required.     *'  Theirs," 
he  observed,  "  is  rightly  called  cura  animarum  ;"  a  con- 
cern, he  seems  to  have  meant,  full  of  anxiety  and  peril. 
^'  Were  I  again,"  he  said  in  his  last  retirement,  "  to  be 
a  parish  minister,  I  must  follow  sinners  to  their  houses^ 
and  even  to  their  ale-houses."     As  one  of  the  faults 
imputed  to  the  episcopal  clergy  was  unskilfulness  in 
preaching,  he  was  solicitous  to  remove  from  his  own 
diocese  all  colour  for  tiiis  allegation.     This  he  knew 
Could  never  be  effected,  until  the  pul])its'were  filled  by 
holy  men.     ''  It  is  vain/'  he  would  say,  "for  any  one 


ARCHBISHOP  LEIGHTON.  LV 

to  speak  of  divine  thing-s,  without  something-  of  divine 
affections.  An  ung"odly  clergyman  must  feel  uneasy 
when  preaching-  godliness,  and  will  hardly  preach  it 
persuasively.  He  has  not  been  able  to  prevail  on  him- 
self to  be  holy,,  and  no  marvel  if  he  fail  of  prevailing 
on  others.  In  truth,  he  is  in  great  danger  of  becoming 
hardened  against  religion  by  the  frequent  inculcation  of 
it,  if  it  fail  of  melting  him." 

The  following  extract  from  a  letter,  in  which  he 
offers  a  living  to  one  of  his  clergy,  affords  a  beautiful 
specimen  of  christian  politeness,  at  the  same  time  that 
it  lets  us  into  the  Bishop's  sense  of  the  temper  and 
affection  with  which  a  charge  of  souls  should  be  under- 
taken. 

Sir, 

There  is  one  place  indeed  in  my  precinct  now  vacant,  and 
yet  undisposed  of,  by  the  voluntary  removal  of  the  young  man 
Avho  was  in  it  to  a  better  benefice  ;  and  this  is  likewise  in  my 
hand,  but  it  is  of  so  wretchedly  mean  provision,  that  I  am 
ashamed  to  name  it,  little,  I  think,  above  five  hundred  marks 
(less  than  30/.  sterling)  by  year.  If  the  many  instances  of 
that  kind  you  have  read  have  made  you  in  love  with  voluntary 
poverty,  there  you  may  have  it ;  but  wheresoever  you  are,  or 
shall  be,  for  the  little  rest  of  your  time,  I  hope  you  are,  and 
still  will  be,  daily  advancing  in  that  blest  poverty  of  spirit 
that  is  the  only  true  height  and  greatness  of  spirit  in  all  the 
world  entitling  to  a  crown,  "for  theirs  is  the  kingdom  of 
heaven."  Oh,  what  are  the  scraps  that  the  great  ones  of  this 
world  are  scrambling  for  compared  with  that  pretension  !  I 
pray  you,  as  you  find  an  opportunity,  though  possibly  little  or 
no  inclination  to  it,  yet  bestow  one  line  or  two  upon 

Your  poor  Friend  and  Servant, 

R.  L. 


lVi  the  life  of 

The  following  letter  to  the  heritors*  of  the  parish 
of  Strattoii  pUices  in  a  clear  light  the  upright  yet 
sagacious  policy,  by  which  Leighton  contrived  to  fill 
the  vacant  benefices  with  pious  men,  and  to  conci- 
liate the  goodwill  of  the  parisliioners  to  their  new 
pastors. 

Worthy  Gextlemen  and  Friends, 

Being  informed  that  it  is  my  duty  to  present  a  person,  fit 
for  the  charge  of  the  ministry  now  vacant  with  you,  I  have 
thought  of  one,  whose  integrity  and  piety  I  am  so  fully  per- 
suaded of,  that  I  dare  confidently  recommend  him  to  you,  as 
one  wjio,  if  the  liand  of  God  do  Innd  that  work  upon  him 
amongst  you,  is  likely,  through  the  blessing  of  the  same  hand, 
to  be  very  serviceable  to  the  building  up  of  your  souls  heaven- 
wards ;  but  is  as  far  from  suffering  himself  to  be  obtruded,  as 
I  am  from  ol)truding  any  upon  you :  so  that  unless  you  invite 
him  to  preach,  and,  after  licaring  him,  declare  your  consent 
and  desire  towards  his  embracing  of  tlie  call,  you  may  be  se- 
cure from  the  trouble  of  hearing  any  further  concerning  him, 
either  from  himself  or  me :  and  if  you  please  to  let  me  know 
your  mind,  your  reasonable  satisfaction  shall  be  to  my  utmost 
power  endeavoured  by 

Your  affectionate  friend 

And  humble  servant, 

R.  Leighton. 

The  charges  of  this  venerable  prelate  to  the  clergy 
of  the  diocesan  synod  of  Dunblane  are  valuable  and 
interesling  records,  as  well  on  account  of  the  sterling 
good  sense  and  piety  with  which  they  al)0und,  as  of 
the  light  they  shed  on  his  professional  character  and 

*  The  heritors  of  a  parish  arc  tlie  owners  of  llic  real  property  witliiii  it. 


ARCHBISHOP  LEIGHTON.  LVU 

deportment.  From  the  instructions  which  he  found  it 
necessary  to  issue  in  the  year  of  his  inauguration,  it 
may  be  inferred  that  the  district  over  which  lie 
presided  had  made  no  extraordinary  proficiency  in 
godUness  under  presbyterian  tuition.  He  prescribed 
such  rules  of  worship  and  discipline,  as  were  indicated 
by  the  disorders  of  the  existing  system,  and  were 
adapted  to  correct  the  flagrant  immoralities  of  the  time 
and  place.  Officiating  ministers  were  directed  to  read 
portions  of  the  Old  and  New  Testaments,  not  after  the 
irreverent  manner  hitherto  in  vogue,  of  making  it  a 
by-work  while  the  congregation  was  assembling,  but 
as  an  integral  and  important  part  of  the  service.  It 
was  the  Bishop's  wish,  that  the  Lord's  prayer,  the 
Apostles'  creed,  and  the  doxology,  should  be  restored 
to  more  frequent  use ;  that  a  weekly  day  should  be 
appointed  for  catechising ;  and  that  an  easy  sum- 
mary of  christian  doctrine  should  be  agreed  upon  by 
his  clergy,  to  be  made  the  basis  of  catechetical  instruc- 
tions to  the  young  and  the  ignorant.  Probably  the 
short  catechism,  which  is  among  his  printed  works, 
was  composed  for  this  purpose.  The  sermons  of  that 
period  generally  ran  in  a  high  strain  of  controversy. 
Against  this  the  Bishop  set  his  face ;  and  he  laboured 
to  bring  into  the  place  of  subtle  and  passionate  dis- 
putations a  modest  and  sober  style  of  preaching,  that 
should  be  level  to  the  capacities  and  calculated  to  mend 
the  morals  of  the  lower  classes.  On  the  ignorance 
and  viciousness  of  the  people  in  general  he  touches 
sorrowfully  ;  and  he  warns  his  clergy  against  slackness 
and  timidity  in  reproving  the  prevalent  sins  of  their 


LVlll  -  THE  LIFE  OF 

respective  parishes.  Large  portions  of  holy  scripture 
were  preferred  by  him,  as  subjects  for  sermons,  to 
single  texts ;  for  he  thought  they  offered  more  scope 
for  pithy  practical  remark,  and  were  better  calculated 
to  engage  the  attention  of  the  auditory. 

Though  friendly  to  a  grave  and  masculine  eloquence, 
of  which  he  was  himself  no  common  master,  yet  his 
chief  desire  was  that  discourses  from  the  pulpit  should 
be  simple  and  perspicuous.  After  hearing  a  plain  and 
homely  sermon,  he  expressed  the  highest  satisfaction  ; 
*'  For  the  good  man/'  said  he  in  reference  to  the 
preacher,  '^  seems  in  earnest  to  catch  souls."  The 
measure  of  speech,  he  remarked,  (and  the  remark  is 
well  worthy  of  being  preserved,)  ought  to  be  the  cha- 
racter of  the  audience,  which  is  made  up  for  the  most 
part  of  illiterate  persons. 

Any  deliberate  opinion  of  this  great  man  must 
deserve  respect,  even  when  it  may  not  command 
acquiescence.  It  would  therefore  be  wrong  to  omit 
mentioning,  that  he  disliked  the  practice  of  reading 
sermons,  a  practice  scarcely  known  beyond  the  seas ; 
being  of  oi)inion  that  it  detracted  much  from  the  weight 
and  authority  of  preaching.  ^'  I  know  (he  said)  that 
weakness  of  the  memory  is  pleaded  in  excuse  for  this 
custom ;  but  better  minds  would  make  better  memo- 
ries. Such  an  excuse  is  unworthy  of  a  man,  and  much 
more  of  a  father,  who  may  want  vent  indeed  in  address- 
ing his  children,  but  ought  never  to  want  matter. 
Like  Elihu,  he  should  be  refreshed  by  speaking." 

Although  disposed  to-  lenity,  he  was  not  regardless 
of  discipline.     Gross  offences  committed  in  his  diocese 


ARCHBISHOP  LEIGHTON.  LIX 

were  to  be  branded  with  church  censures ;  and  the 
restoration  of  offenders  to  the  communion  of  the  church 
was  to  be  delayed,  till  they  had  given  proof  of  genuine 
repentance. 

It  was  among  his  pious  plans  to  bring  about  a  more 
frequent  celebration  of  the  Lord's  supper,  which,  in 
those  days,  was  not  in  every  place  so  much  as  an 
annual  ceremony ;  and  he  wished  the  people  to  be 
carefully  instructed  in  the  spiritual  import  of  this  holy 
rite,  and  to  be  frequently  exhorted  to  maintain  a  con- 
stant fitness  for  it  by  framing  their  lives  by  the 
model  of  the  gospel.  He  also  made  it  incumbent 
on  his  clergy  to  promote  the  practice  of  family  wor- 
ship, and  to  exercise  a  watchful  superintendence  over 
their  flocks,  bearing  the  spiritual  burdens  of  every 
member,  and  dealing  out  to  each,  as  his  case  might 
require,  instruction,  or  counsel,  or  reproof,  or  con- 
solation. 

It  has  already  been  stated,  how  careful  he  was  to 
put  his  clergy  in  remembrance,  that  no  substantial 
good  could  be  expected  from  their  ministrations,  unless 
they  were  themselves  remarkable  for  sanctity  of  heart 
and  life ;  men  of  prayer,  of  study,  and  meditation ;  of 
'^  great  contempt  of  this  present  world,  and  inflamed 
affections  towards  heaven  ;"  whose  pure  and  peaceable 
demeanour,  full  of  mercy  and  good  fruits,  should 
stamp  them  for  the  sons  of  God  and  servants  of  the 
meek  and  lowly  Jesus.  He  also  considered  a  sin- 
gular modesty  and  gravity  even  in  externals,  such 
as  their  apparel  and  the  adjustment  of  their  hair,  to 
be   highly  becoming  in    ministers,  whose  profession 


LX  THE  LIFE  OF 

it  was   to   g'ive   themselves   wholly   to   the   care    of 
immortal  souls. 

Slaving-  these  things  much  at  hearty  he  gave  in  a 
paper  at  the  synod  of  1667,  in  whieh^  after  a  most 
conciliatory  introduction,  and  blaming  himself  for 
having,  through  averseness  to  lord  it  over  Christ's 
heritage,  been  more  backward  to  admonish  them  than 
perhaps  his  situation  demanded,  he  proceeds  to  urge 
the  importance  of  adding  life  and  efficiency  to  those 
"  privy  trials,"  in  which  the  presbyters  used  to  examine 
each  other  for  mutual  correction  and  edification. 
Tliese  examinations,  he  is  satisfied,  might  be  made 
highly  salutary  to  those  who  were  declining  in  zeal 
and  diligence,  were  entangled  in  doctrinal  errors^  or 
were  in  any  way  swerving  from  the  path  of  ministerial 
duty,  provided  they  were  so  conducted,  as  to  con- 
strain a  man  to  serious  reflection  upon  himself;  and, 
with  a  view  to  their  being  rendered  thus  useful,  he 
lays  down  some  admirable  rules^  which  are  included 
in  the  body  of  his  works. 

Let  it  here  be  noticed  how  remote  this  holy  man 
is  from  an  imperious  and  domineering  exercise  of  his 
authority.  Instead  of  peremptorily  exacting  submis- 
sion fiom  his  clergy,  he  industriously  waives  the  claims 
arising  from  his  eminent  station,  and  wins  their  obe- 
dience, in  his  dealings  with  them,  by  urbanity  and 
gentleness.  It  is  asserted  by  Wodrow  and  others, 
that  the  clergy  of  Dunblane  were  notoriously  ignorant 
and  disorderlv.  I  have  met  with  nothing  to  corrobo- 
rate this  heavy  charge ;  and  from  their  diocesan's 
pastoral  letters  and  addresses,  it  is  rather  to  be  inferred 


ARCHBISHOP  LEIGHTON.  LXl 

that  their  defects  have  been  overstated,  or  else  were 
greatly  corrected  during  his  administration.  He  seems 
to  have  judged  it  expedient  to  raise  them  as  nearly  to 
a  level  with  himself^  as  the  indispensable  dignity  of 
episcopal  government  would  allow ;  and  whatever 
alterations  he  thought  necessary  were  proposed  in  the 
shape  of  friendly  suggestion,  and  not  of  overbearing 
dictation.  The  only  priority  he  sought  was  in  labonrs  ; 
the  only  ascendency  he  coveted  was  in  self-denial  and 
holiness;  and  in  this  career  he  had  few  competitors 
for  precedency. 

Proceeding  steadily  upon  these  principles,  and 
exerting  all  his  influence  to  impart  to  others  the  same 
fervency  of  spirit,  he  drew  upon  himself  the  eyes  of  all 
Scotland^  which  gazed  with  amazement  at  his  bright 
and  singular  virtues,  as  at  an  angel  of  light  traversing 
a  sky  of  gloom  and  tempest.  Even  the  presbyterians 
were  softened  by  his  christian  urbanity  and  meekness, 
and  were  constrained  to  admit  that  on  him  had 
descended  a  double  portion  of  the  apostolic  spirit. 
Had  his  colleagues  in  office  resembled  him  in  tempei*, 
it  is  not  extravagant  to  believe  that  the  attempt  to 
restore  episcopacy  would  have  had  a  more  prosperous 
issue. 

As  there  is  no  record  of  Leighton  having  taken  a 
prominent  part  in  the  settlement  of  the  church,  during 
the  earlier  part  of  his  episcopacy,  we  may  assume 
that  he  confined  himself  to  private  advice  and  expostu- 
lation ;  hoping  that  when  the  happy  results  of  his 
own  pacific  proceedings  should  be  visible,  the  other 
Bishops  would  be  induced  to  follow  in  his  track.     lint 


LXU  THE  LIFE  OF 

it  soon  became  apparent  that  the  plans  in  progress 
for  extirpating  the  presbyterian  discipline  were  dia- 
metrically opposite  to  the  dictates  of  wisdom  and 
mercy.  I  find  him  expressing-  himself,  in  allusion 
no  doubt  to  the  leading  men  of  this  period,  with  a 
poignant  recollection  of  the  selfish  craft  by  which 
they  were  characterized.  Seeing  them  destitute  of 
christian  simplicity  and  singleness  of  purpose,  he  lost 
all  heart  about  the  issue  of  their  measures,  and  styled 
them  in  the  phraseology  of  scripture^  "  empty  vines 
bringing  forth  fruit  unto  themselves."  "I  have  met 
with  many  cunning  plotters,"  he  would  say,  ^'  but  with 
few  truly  honest  and  skilful  undertakers.  Many  have 
I  seen  who  were  wise  and  great  as  to  this  world  ; 
but  of  such  as  are  willing  to  be  weak  that  others 
may  be  strong,  and  whose  only  aim  it  is  to  promote 
the  prosperity  of  Zion,  have  I  not  found  one  in  ten 
thousand." 

Having  made  these  afflicting  discoveries,  and  find- 
ing all  his  efforts  to  put  things  in  a  better  train  quite 
ineffectual,  Leighton  thought  he  should  be  justified 
in  laying  down  the  charge,  which  he  had  taken  uj), 
not  as  a  dignity,  but  as  a  cross  and  burden.  He 
resolved,  however,  to  go  up  to  London  in  the  first 
instance,  and  to  lay  before  the  royal  eye,  which  had 
hitherto  been  deluded  with  fallacious  re])resentations, 
a  faithful  picture  of  the  distempered  and  convulsed 
state  of  Scotland.  Having  obtained  an  interview 
witli  Charles,  he  declared  that  the  severities  practised 
upon  objectors  to  the  new  establishment  were  such 
as  his  conscience  could  not  justify,  even  for  the  sake 


ARCHBISHOP  LEIGHTON.  LXlll 

of  planting"  Christianity  in  a  heathen  land:  much 
less  could  he  agree  to  them  for  an  end  so  compara- 
tively insignificant^  as  that  of  substituting  one  form 
of  ecclesiastical  government  for  another.  He  there- 
fore besought  permission  to  resign  his  bishopric^  lest 
by  retaining-  it  he  should  seem  to  be  a  party  to  vio- 
lences, at  which  his  principles  and  feelings  revolted. 
His  Majesty  professed  disapprobation  of  the  manner 
in  which  the  affairs  of  the  church  were  administered 
by  Sharp,  and  seemed  touched  by  the  pathetic  argu- 
ments of  the  virtuous  advocate  of  toleration.  He 
pledged  himself  to  stop  that  application  of  the  secular 
sword,  against  which  Leighton  protested ;  and  he 
actually  annulled  the  ecclesiastical  commission,,  whose 
province  it  was  to  goad  dissenters  into  conformity 
by  fines  and  gaols  and  corporal  punishments.  But 
he  would  not  hear  of  Leighton 's  vacating  his  see ; 
and  the  bishop  consented  at  length  to  retain  it,  as 
the  only  way  of  holding  the  King  to  those  engage- 
ments into  which  he  had  been  reluctantly  impelled. 

Leighton  had  so  fully  made  up  his  mind  to  with- 
draw at  tliis  time  from  his  station,  that  he  had  bidden 
a  solemn  farewell  to  his  clergy  before  his  departure 
for  London.  After  winding  up  the  regular  business 
of  the  synod  in  October  1665,  he  informed  them  that 
there  was  a  matter  which  though  of  little  concern  to 
them  and  the  churchy  he  still  thought  it  his  duty  to 
notify  to  them.  He  then  announced  his  intention  of 
retiring ;  and  the  reasons  he  assigned  for  it  were, 
the  sense  he  entertained  of  his  own  unworthiness  to 
sustain  so  high  an  office,  and  his  weariness  of  those 


LXIV  THE  LIFE  OF 

contentions  which  had  clothed  the  household  of  God 
in  mourning,  and  seemed  to  l)e  increasing-  rather  than 
abating.  '<  For  myself,  Brethren,  I  have  to  thank 
you  for  the  undeserved  respect  and  kindness  which 
I  have  all  along  experienced  at  your  hands.  Let 
me  entreat  your  good  construction  of  the  poor  endea- 
vours I  have  used  to  serve  you^  and  to  assist  you  in 
promoting  the  work  of  the  ministry  and  the  great 
designs  of  the  gospel.  If  in  any  thing,  whether  l)y  word 
or  deed,  I  have  given  you  offence,  or  umiecessarily 
pained  a  single  individual  among  you,  I  do  earnestly 
and  humbly  crave  forgiveness.  My  last  advice  to 
you  is,  that  you  continue  in  the  study  of  peace  and 
holiness,  and  grow  and  abound  in  love  to  your 
great  Lord  and  Master,  and  to  the  souls  for  which 
he  died.  Finally,  Brethren,  farewell ;  be  perfect, 
be  of  good  comfort,  be  of  one  mind,  live  in  peace, 
and  the  God  of  peace  and  love  shall  be  with  you. 
Amen." 

About  two  years  afterwards,  the  growing  calami- 
ties of  the  church  called  for  prompt  and  vigorous 
remedies.  It  was  decreed  by  the  council,  that  all 
incumbents  should  obtain  presentation  from  the  pa- 
trons and  episcopal  institution,  or  forthwith  resign 
their  benefices.  This  intemperate  act,  of  which  the 
credit  is  given  to  Bishop  Fairfowl,  occasioned  all  at 
once  a  great  number  of  vacancies,  which  fit  and  able 
men  were  not  at  hand  to  supply.  Had  the  most 
considerable  of  the  nonconformist  ministers  been  gra- 
dually and  (juielly  superseded,  an  explosion  of  popular 
wrath  nrmht  have  been  avoided.     But  when,  in  ad- 


ARCHBISHOP  LEIGHTON.  LXV 

dition  to  the  grievance  of  being*  deprived  of  their  own 
ministers^  the  congregations  were  required  to  receive, 
in  the  place  of  these  revered  pastors,  men  whose 
morals  were  not  always  clear  of  reproach,  and  who 
were  mostly  ill  provided  with  learning  and  piety  for 
a  ministerial  charge,  their  disgust  at  prelatical  inno- 
vations settled  into  a  ferocious  antipathy  to  the  new 
constitution  of  the  church. 

It  was  the  misfortune  of  these  times,  moreover, 
that  owing  to  the  King's  dislike  of  business,  and  im- 
moral levity,  the  government  took  its  tone  from  the 
views  or  whims  of  the  principal  minister,  or  the  reign- 
ing favourite,  for  the  time  being ;  and  public  measures 
were  in  perpetual  mutation.  There  was  no  steady 
hand,  endued  with  competent  force  and  authority  to 
prevent  the  most  baneful  fluctuations  of  the  body 
politic.  Not  that  the  unsteadiness  of  the  helm  should 
be  attributed  solely  to  the  monarch's  capriciousness 
or  supineness.  It  proceeded,  in  part,  from  the  diffi- 
culty he  found  in  carrying  on  together  his  two  fa- 
vorite objects,  of  pulling  down  presbyterianism,  and 
building  up  popery :  it  being  hard  to  inflict  a  blow 
upon  the  former,  without  wounding  the  latter ;  or 
to  enact  laws  favorable  to  the  Roman  Catholic  dis- 
senter, the  benefit  of  which  should  not  extend  to 
the  Presbyterian.  Nothing,  however,  could  be  more 
adverse  to  the  settlement  of  Scotch  affairs,  than  such 
a  vacillating  administration.  At  times,  the  bishops 
were  armed  with  almost  unlimited  powers  for  the  sub- 
version of  presbyterianism  :  but,  before  sufficient  space 
had  been  allowed  for  the  success  of  a  resolute  des- 

VoL.  I.  e 


LXVl  THE  LIFE  OF 

potism,  if  despotic  measures  could  have  succeeded,  their 
powers  were  abridged  ;  a  clog  was  put  on  their  career 
of  intolerance ;  and  the  other  party^  from  being  dis- 
couraged and  enfeebled,  was  roused  to  fresh  hope  and 
resistance.  Then^  a  sudden  return  to  arbitrary  mea- 
sures would  cut  short  the  experiment  of  conciliation  ; 
or  it  would  be  tried  on  too  limited  and  partial  a  scale 
to  answer  any  other  purpose  than  that  of  making  the 
subsequent  severities^  or  those  which  were  all  the  while 
going  forward  in  adjacent  districts,  to  be  the  more 
conspicuous  and  galling. 

Resuming  the  thread  of  our  narration,  we  are  to 
relate  the  proceedings  of  the  Bishop  of  Dunblane,  in 
the  year  1667^  in  conjunction  with  Lord  Tweedale, 
who  possessed_,  according  to  Burnet's  estimate,  true 
benevolence,  along  with  much  political  information 
and  talent,  but  was  overcautious  and  timid,  and  prone 
to  side  with  any  government.  This  nobleman,  who 
fortunately  had  the  chief  confidence  of  Lauderdale, 
viewed  with  an  aching  heart  the  disorders  of  his  coun- 
try, and  vigorously  applied  himself  to  heal  them  be- 
fore they  should  be  grown  incurable.  He  saw  at 
once  that  Leighton  was  the  fittest  man  to  be  at  the 
head  of  the  ecclesiastical  administration  *.    And  indeed 


*  The  followins;  extract  from  the  History  of  Scotland  by  Sir  George 
Mackenzie,  who  was  a  leadini;  character  in  these  limes,  and  Lord  Advo- 
cate, will  he  appropriate  in  this  part  of  our  narrative. 

"  The  Debates  and  Transactions  which  fell  in  at  this  time,  discovered 
very  much  1o  our  Statesmen,  how  far  each  of  the  present  Clergy  stood 
affected  to  the  Supremacy  of  the  Civil  Magistrate  in  Church  affairs,  and 
in  what  they  approved  or  disapproved  the  late  Indulgence ;  for  Ihe  ad- 
vice of  many  Churchmen,  not  jn-operly  inlerested,  was  asked  at  this 
time,  rather  to  know  their  inclination,  than  for  information  ;  and  it  was 


ARCHBISHOP  LEIGHTON.  LXVIl 

it  was  high  time  for  some  capable  man  to  be  fixed  in 
that  station^  since^  as  matters  now  went  on,  the  busi- 
ness of  the  church  constituted  more  than  two-thirds  of 
the  whole  business  of  the  state.  Accordingly  he 
spared  no  pains  to  engage  Leigh  ton's  co-operation ; 
and  in  order  to  that  co-operation  being  made  more 
effectual,  he  let  slip  no  opportunity  of  impressing  the 
King  with  an  opinion  of  his  superlative  merits,  and  of 
his  competence  to  the  chief  direction  of  ecclesiastical 
affairs.  Had  he  succeeded  in  this  project,  it  was  his 
hope  to  winnow  the  church,  by  degrees,  of  the  vain 
and  worthless  characters  with  which  it  was  infested ; 
and  to  bring  in  a  set  of  men  who  would  adorn  their 
profession,  and   recommend   the  episcopal   frame   by 

easily  found,  that  the  Bishop  of  Dunblane  was  the  most  proper  and  fit 
person  to  serve  the  State  in  the  Church,  according  to  the  present  plat- 
form of  government  now  resolved  upon  ;  for  he  was  in  much  esteeni  for 
his  piety  and  moderation,  amongst  the  people,  and  as  to  which  the  Pres- 
byterians themselves  could  neither  reproach  or  equal  him  ;  albeit  they 
hated  him  most  of  all  his  fraternity,  in  respect  he  drew  many  into  a  kind- 
ness for  Episcopacy,  by  his  exemplary  life,  rather  than  debates.  His 
great  principle  was,  that  devotion  was  the  great  affair  about  which 
Churchmen  should  employ  themselves ;  and  that  the  gaining  of  souls, 
and  not  the  external  government,  was  their  proper  task ;  nor  did  he 
esteem  it  fit,  and  scarce  lawful  to  Churchmen,  to  sit  in  Councils  and 
Judicatories,  these  being  diversions  from  the  main.  And  albeit  his 
judgment  did  lead  him  to  believe  the  Church  of  England  the  best  mo- 
delled of  all  others,  both  for  doctrine  and  discipline,  yet  did  he  easily 
conform  with  the  practice  of  the  Christians  amongst  whom  he  lived,  and 
therefore  lived  peaceably  under  Presbyter}^  till  it  was  abolished :  and 
when  he  undertook  to  be  Bishop  himself,  he  opposed  all  violent  courses, 
whereby  men  were  forced  to  comply  with  the  present  worship,  beyond 
their  persuasions  ;  and  he  granted  a  latitude  and  indulgence  to  those  of 
his  own  diocese,  before  the  king  had  allowed  any  by  his  letter.  This 
made  the  world  believe  that  he  was  the  author  to  his  Majesty  of  that 
public  Indulgence  ;  and  the  Statesmen,  who  were  unwilling  to  be  authors 
of  an  innovation,  which  some  there  thought  might  prove  dangerous,  were 
well  satisfied  to  have  it  so  believed  ;  but,  however,  these  principles  ren- 
dered him  a  fit  iustrun;ent  in  their  present  undertakings." — Page  161. 

e  2 


LXYlll  THE  LIFE  OF 

undeniable  piety  and  talent.  How  far  Leighton  fell 
in  with  this  excellent  design,  as  it  concerned  his  own 
advancement,  is  not  related ;  but  he  consented  to 
undertake  another  fatiguing  journey  to  London,  and 
again  to  implore  the  redress  of  those  grievances,  under 
which  the  church  was  wasting  away.  On  this  second 
visit_,  he  had  two  audiences  of  Charles,  in  which  he 
fulfilled  the  duty  of  a  faithful  ambassador.  He  ex- 
posed without  disguise  the  distempered  state  of  the 
realm,  and  showed  how  those  diseases,  which  might 
have  yielded  to  gentle  and  seasonable  remedies,  had 
been  exasperated  by  harsh  and  empirical  treatment. 
His  first  object  was  to  awaken  the  King  to  the  necessity 
of  adopting  healing  measures  without  delay,  as  the 
only  means  of  averting  a  fatal  crisis.  Then,  without 
hazarding  a  premature  exposure  of  the  expedients 
which  were  dictated  by  the  present  exigency,  he  humbly 
advised  that  an  attempt  should  be  made,  by  some  act 
of  comprehension,  to  draw  the  more  temperate  of  the 
presbyterian  party  within  the  pale  of  the  establish- 
ment ;  and  he  warned  his  Majesty  of  the  danger  he 
would  run  of  losing  episcopacy  altogether,  by  refusing- 
to  surrender  any  of  its  appendages.  The  ship  would 
sail  less  gallantly,  it  was  true,  with  her  topmasts  cut 
away  ;  but  that  was  her  only  chance  of  outriding  the 
tempest. 

The  King  professed  to  fall  in  with  the  moderate 
measures  recommended  by  Lord  Twcedalc  and  Leigh- 
ton.  But  the  passions  of  the  covenanters  had  been 
allowed  to  effervesce  so  long,  and  they  were  so  in- 
censed by    the   King's  breach    of    faith  and   by   the 


ARCHBISHOP  LEIGHTON.  LXIX 

oppressiveness  of  the  High  Commission,  that  it  was 
hardly  to  be  expected  that  any  ministerial  philters, 
how  artfully  soever  compounded,  would  avail  to  charm 
back  their  affections.  Nor  were  the  presbyteriau 
chieftains  remiss  or  unskilful  in  fomenting  the  popular 
discontent.  A  breath  from  them  would  have  extin- 
guished the  smoking  firebrand  ;  but  that  breath  was 
applied  to  fan  it  into  a  flame.  Young  and  fiery 
preachers  ranged  up  and  down  the  country,  sounding 
the  tocsin  of  the  Covenant^  and  warning  the  people 
against  the  deadly  plague  of  the  prelatic  leprosy. 
The  cause  of  presbyterianism  against  episcopacy  was 
the  battle  of  Jehovah  with  Baal.  It  was  a  holy  war 
for  the  rescue  of  the  ark  of  the  covenant  from  the  hands 
of  uncircumcised  Philistines ;  and  it  was  set  forth 
under  such  aspects  as  should  respectively  attract  both 
the  bad  and  the  good  ; — miscreants  who  loved  tumult 
and  throve  by  the  disorders  of  the  commonwealth,  along 
with  men  of  a  tender  conscience  or  a  resolute  piety. 
Accordingly,  these  fanatical  incendiaries  had  great 
success.  The  rabble  were  lashed  into  madness  by 
having  their  wrongs  and  their  duties  perpetually  rung 
in  their  ears;  and  being  countenanced,  it  is  to  be 
feared^  by  men  above  the  rabble  in  birth  and  educa 
tion,  but  not  in  moderation  and  virtue,  they  scrupled  at 
nothing  that  might  evince  their  hatred  to  the  episcopal 
incumbents,  and  compel  them  to  withdraw.  To  this 
end  affronts  and  indignities  were  heaped  upon  their 
heads  :  they  could  not  pass  to  and  from  church,  in  the 
discharge  of  their  clerical  duties,  without  encountering 
volleys  of  reproaches  and  curses,  or  even  missiles  more 


LXX  THE  LIFE  OF 

dangerous  to  their  persons.  Their  houses  were  no 
longer  a  sanctuary;  their  property  was  plundered, 
and  their  lives  were  attempted.  Worn  out  by  this 
series  of  persecutions,  and  despairing-  of  a  change  for 
the  better,  many  of  these  unhappy  curates  abandoned 
their  parishes,  a  few  with  some,  but  most  of  them 
without  any,  pecuniary  compensation. 

While  the  ill-cemented  edifice  of  Scottish  episco- 
pacy was  rocking-  in  this  tempest,  the  spirit  of  infatua- 
tion had  fallen  on  all  the  bishops  except  Leighton ; 
and  his  oracular  voice,  though  lifted  up  boldly,  was 
drowned  in  the  clamour  for  pushing  forward  the  new 
system  without  pause  or  relaxation.  He  persisted 
however  in  those  pacific  measures  which  the  King 
had  engaged  to  sanction.  He  tried  to  persuade  the 
leading  statesmen  to  second  them  with  their  authority; 
and  he  suggested  the  expediency  of  repealing  those 
absurd  laws,  which  rated  the  episcopal  authority  far 
hio-her  than  any  of  the  bishops  dared  to  carry  into 
practice.  Taking  notice  of  the  extraordinary  conces- 
sions made  by  the  African  Church  to  the  Donatists, 
who  were  to  the  fiill  as  extravagant  as  the  people  of 
his  own  day,  he  was  an  advocate  for  going  a  great  way 
towards  meeting  their  demands,  and  for  so  lengthening 
the  cords  and  stretching  out  the  curtains  of  the  episco- 
pal frame,  as  to  take  in  all  the  covenanters  who  were 
not  implacable  recusants.  Although  the  concessions, 
to  which  he  was  prepared  to  proceed,  went  near  to 
vacate  the  episcopal  office,  yet  he  thought  them  justi- 
fied by  the  improbability  of  their  permanence  ;  for  he 
believed   that   when  the  present  race  of  untameable 


ARCHBISHOP  LEIGHTON.  LXXl 

zealots  was  laid  in  the  grave^  and  a  season  of  peace 
had  allowed  the  revival  of  sober  sense  and  charity, 
there  would  be  a  readiness  on  the  part  of  the  people 
to  reinvest  the  bishop  with  such  prerogatives,  as  he 
had  been  unreasonably  compelled  to  lay  down  at  the 
shrine  of  religious  concord. 

The  articles  proposed  by  Leighton  for  the  basis  of 
an  accommodation,  are  reported  by  Burnet  in  nearly 
the  following  words. 

1.  That  the  church  should  be  governed  by  the 
bishops  and  their  clergy,  mixing  together  in  the  church 
judicatories,  in  which  the  bishop  should  act  only  as  a 
president,  and  be  determined  by  the  majority  of  his 
presbyters,  in  matters  both  of  jurisdiction  and  ordina- 
tion. 

2.  That  the  presbyters  should  be  allowed,  when  they 
first  sat  down  in  their  judicatories,  to  declare  that  their 
sitting  under  a  bishop  was  submitted  to  by  them  for 
peace  sake ;  with  a  reservation  of  their  opinion  with 
relation  to  any  such  presidency  ;  and  that  no  negative 
vote  should  be  claimed  by  the  bishop. 

3.  That  bishops  should  go  to  the  churches,  in  which 
such  as  were  candidates  for  ordination  were  to  serve, 
and  hear  and  discuss  any  exceptions  that  were  made  to 
them,  and  ordain  them  with  the  concurrence  of  the 
presbytery. 

4.  That  such  as  were  to  be  ordained  should  have 
leave  to  declare  their  opinion,  if  they  held  that  the 
bishop  was  only  the  head  of  the  presbyters. 

5.  That  provincial  synods  should  sit  in  couise  every 
third  year,  or  oftener  if  the  King  summoned  them  ;  in 


LXXll  THE  LIFE  OF 

which  complaints  of  the  bishops  shoukl  be  received, 
and  they  sliould  be  censured  according-  to  their  deserts. 

It  was  not  to  ])e  expected  that  such  a  scheme  would 
go  down  smoothly  with  the  patrons  of  the  new  system. 
There  was  an  outcry  ag-ainst  it  as  a  measure  subver- 
sive  of  episcopacy^  which  it  certainly  despoiled  of  some 
capital  dignities  and  powers.  Ag-ainst  this  Leighton 
urg-ed,  that  it  was  better  to  depress  episcopacy  below 
the  scriptural  models  than  to  suffer  the  church  to  con- 
tinue a  prey  to  those  fiictions^,  which  had  already  car- 
ried a  sword  into  its  bowels :  and  he  tried  to  soothe 
still  more  the  indignant  prelatists  by  shewing  it  to  be 
highly  probablC;,  that  the  locks  of  which  episcopacy 
was  unhandsomely  shorn  would  rapidly  grow  again  ; 
and  that^  like  a  moulted  eagle^  it  would  ere  long  soar 
aloft  with  renovated  strength  and  richer  plumage. 

As  there  is  no  reason^,  on  the  one  hand,  to  suspect 
the  Bishop  of  Dunblane  of  having  endeavoured  to 
propitiate  the  high  episcopalians^  by  holding-  out  hopes 
which  he  thought  unlikely  to  be  verified^  so^  on  the 
other  hand,  there  is  not  the  slightest  ground  for  charg- 
ing him  with  duplicity,  because,  wliile  proposing  an 
excessive  abasement  of  the  episcopal  office,  he  antici- 
pated its  partial  redintegration.  Had  he  artfully  shaped 
the  proposed  constitution,  so  as  to  leave  a  handle 
by  which  the  bishops  might  recover  their  abdicated 
authority  ;  or  had  he  purposely  made  the  machinery 
liable  to  accidents  and  embarrassments,  which  it  would 
need  an  augmentation  of  the  episcopal  influence  to 
remedy,  he  would  justly  have  incurred  the  reproach 
of  double-dealing.     But  it  is  obvious  that  he  studied. 


ARCHBISHOP    LEIGHTON.  LXXlll 

with  the  greatest  good  faith^  to  accommodate  liis  plan 
to  the  presbyterian  taste,  as  nearly  as  the  govern- 
ment with  which  he  acted  would  endure.  No  doubt 
he  augured  that  the  presbyterian  ministers  themselves, 
as  soon  as  the  fever  of  faction  and  bigotry  should  be 
allayed^  must  open  their  eyes  to  the  inconvenience  of 
so  immoderately  retrenching  the  powers  of  their  chief 
functionary.  Such  a  prognostication  would  be  credit- 
able to  his  sagacity,  without  disparagement  to  his  in- 
tegrity. In  order  to  form  an  adequate  estimate  of  this 
great  Bishop's  merits,  it  is  necessary  to  reflect  upon 
the  extraordinary  difficulties  with  which  he  had  to 
contend.  He  was  mediating  between  two  fierce 
parties,  who  agreed  in  nothing  but  unkind  suspicions 
of  himself;  and  it  was  hardly  within  the  compass  of 
human  skill  and  wisdom,  in  that  tempestuous  season, 
to  steer  so  exactly  through  a  narrow  and  intricate 
channel,  as  to  escape  the  rocks  on  one  side  without 
striking  upon  those  on  the  other.  It  was  his  difficult 
task  to  keep  on  terms  with  the  impatient  arrogance  of 
the  episcopal  party,  at  the  same  time  that  he  accom- 
modated himself  to  the  crabbed  humours  and  contracted 
genius  of  the  nonconformists.  He  had  at  once  to  pro- 
pitiate jealous  adversaries,  and  to  obviate  the  miscon- 
duct of  lukewarm  or  dishonest  confederates.  One 
while  he  was  thwarted  by  the  king's  despotic  jealousies, 
and  again  he  was  traversed  by  the  selfish  wiliness  of 
Lauderdale.  That  he  should  have  done  so  much,  and 
endured  so  bravely,  must  therefore  be  ascribed  to  a 
zeal,  a  diligence,  a  constancy,  a  wisdom,  an  unquench- 
able benevolence,  and  a  valorous  self-devotion,  before 


LXXIV  THE  LIFE    OF 

which  every  thing  bent  but  the  inflexible  sinews  of 
relentk'ss  big-otry. 

It  was  the  Earl  of  Kirkardine's  advice,  that  no  treaty 
should  be  attempted  with  the  presbyterians,  but  that 
whatever  concessions  it  might  be  thought  expedient 
to  make  should  pass  into  laws  ;  and  he  thought  that 
when  it  was  clearly  understood  that  nothing  further 
would  be  gained  by  holding  out^  there  would  be  a 
general  acquiescence  in  the  new  arrangements.  In 
this  opinion  Leighton  concurred ;  but  Lord  Lauder- 
dale refused  his  assent,  with  a  sinister  purpose,  it 
was  shrewdly  suspected^  of  frustrating  the  attempt  at 
accommodation.  It  w^as  then  resolved  to  try  whether 
any  thing  could  be  effected  by  private  negotiation. 
With  this  view  Burnet  was  sent  to  Hutchinson  *, 
who  was  connected  with  him  by  marriage,  and  was 
esteemed  the  most  learned  man  of  that  party,  to  sound 
his  sentiments  on  the  Comprehension,  but  not  to  pro- 
pose it  officially.  The  wary  minister  took  care^  how- 
ever, not  to  commit  himself,  observing  that  he  was  but 
one  of  many,  and  his  opinion  that  of  a  simple  indivi- 
dual. All  he  would  say  was,  that  the  project  was  not 
in  his  eyes  very  promising ;  but  he  reserved  his  sen- 
tence on  the  particular  concessions  proposed,  until 
they  should  be  ratified  by  competent  authority. 

Shortly  after  this  abortive  negotiation,  the  experi- 
ment was  tried  of  granting  some  of  the  vacant  churches 


*  George  Hutchinson  was  educated  at  Glasgow,  and  was  accounted 
one  of  llie  greatest  preachers  of  !he  presl)}  lerian  party.  He  was  a  learned 
man,  and  wrote  on  the  twelve  minor  prophets,  on  the  book  of  Job,  and  on 
the  gospel  of  St.  John.     He  died  in  the  year  1074, 


ARCHBISHOP    LEIGHTON.  LXXV 

to  the  most  moderate  of  the  presbyterian  ministers. 
The  adoption  of  this  measure  was  accelerated^  if  not 
occasioned^  by  a  letter  of  Burnet  to  Lord  Tweedale^  in 
which  he  strong-ly  advised  it ;  and  being  known  to 
cherish  an  almost  filial  reverence  for  Leighton,  it  was 
naturally  presumed  that  he  was  the  organ  of  that 
Bishop's  sentiments.  The  fact  is,  however,  that  the 
letter  in  question  had  not  been  imparted  to  Leighton, 
nor  would  it,  there  is  reason  to  think,  have  obtained 
his  concurrence. 

This  measure,  which  was  contrary  to  the  law^  that 
had  vested  the  right  of  parochial  institution  in  the 
bishops,  was  productive  of  little  or  no  advantage. 
The  indulged  ministers  could  not,  in  common  decency, 
launch  out  against  the  episcopal  platform ;  and  they 
were  driven  to  preach  more  on  christian  doctrine  and 
practice  than  suited  the  temper  of  the  times.  Hence 
they  fell  under  a  reproach  with  their  several  congrega- 
tions, which  prevented  their  usefulness  ;  and  what  with 
the  contemptuous  invectives  of  the  non-indulged 
ministers  on  the  one  hand,  and  the  unkind  reception 
they  met  with  from  the  presbyterian  laity  on  the  other, 
they  seem  to  have  rapidly  sunk  into  a  state  of  cowardly 
supineness,  which  extinguished  all  the  hopes  that  had 
been  raised  on  their  appointment. 

In  November,  1669,  a  bill  was  laid  before  the  par- 
liament of  Scotland,  well  known  as  the  Assertory  Act, 
which  carried  to  an  exorbitant  extent  the  royal  preroga- 
gatiye.  It  asserted,  that  "^  all  things  relating  to  the 
external  government  of  the  church  belonged  to  the 
crown  ;  and   that  all  things  relating  to  ecclesiastical 


LXXVI  THE    LIFE   OP 

meetings,  matters,  and  persons,  were  to  be  ordered 
according'  to  such  directions  as  the  King  should  send 
to  his  privy  council."  There  is  reason  to  beheve  that 
a  leading  object  with  the  devisers  of  this  bill  was^  to 
curry  Aivour  with  the  heir  presumptive  to  the  throne_, 
by  paving  the  way  for  the  ingress  of  popery.  Yet  it 
was  artfully  contrived  to  catch  the  passions  of  the  pres- 
byterians,  who  thought  the  chance  for  the  total  extinc- 
tion of  prelacy  would  be  greater,  if  it  rested  with  an  indi- 
vidual to  abolish  it  at  any  time  with  a  single  dash  of  the 
pen,  than  if  it  could  only  be  effected  through  the  tedious 
formalities  and  contentious  proceedings  of  parliament. 
Some  moderate  men^  Lord  Tweedale  avowedly^  and 
probably  the  Bishop  of  Dunblane^,  regarded  this  mea- 
sure with  more  favour^  or,  strictly  speaking,  with  less 
aversion,  than  it  merited  ;  for  they  imagined  that  it  was 
designed  only  to  justify  the  Indulgence,  and  to  remove 
impediments  out  of  the  way  of  that  pacific  policy  on 
which  the  King  had  entered.  It  is  to  be  lamented  that 
Leighton  should  have  been  inveigled  by  these  con- 
siderations into  voting  for  a  measure,  which  added  such 
dangerous  powers  to  the  crown.  It  was  not  indeed  till 
after  many  demurs,  and  insisting  upon  several  modifi- 
cations, that  he  at  length  yielded  it  his  suffrage  :  but 
what  was  his  indignation  at  finding  inteipolated  in  the 
bill,  when  it  came  out  with  the  royal  sanction,  the 
momentous  words  "  ecclesiastical  affairs ;"  while 
sundry  saving  and  explanatory  clauses,  which  had  been 
inserted  at  his  instance  in  the  rough  draught,  were 
omitted  !  Such  a  scandalous  fraud  is  perfectly  credible 
of  the  profligate  statesmen  of  those  iniquitous  times, 


ARCHBISHOP    LEIGHTON.  LXXVH 

and  will  go  far,  with  candid  minds^  to  vindicate  the 
Bishop  from  the  blame  of  temporising- :  but  to  the  end 
of  his  days  he  reflected  on  this  affair  with  self-reproach, 
and  bitterly  regretted  that  his  judgment  should  have 
slumbered  on  such  an  occasion. 

The  first  exertion  of  the  authority  vested  in  the 
Sovereign  by  tliis  bill  was  the  removal  of  Archbishop 
Burnet  from  Glasgow,  in  which  see  he  had  earned  but 
a  sorry  reputation  for  episcopal  virtues.  Immediately 
after  his  deposal,  Leighton  was  pressed  by  the  Earls 
of  Lauderdale  and  Tweedale  to  accept  the  vacant 
dignity.  To  this  proposal  he  testified  the  utmost  re- 
pugnance, and  indeed  pertinaciously  withstood  it,  till 
he  was  induced  to  believe  that  his  translation  to  a 
sphere  of  such  extensive  influence,  would  bring  him 
nearer  to  the  grand  and  governing  object  of  his  life  ; 
the  King's  ministry  having  engaged  to  lend  its  utmost 
support  to  his  plan  of  accommodation.  In  conse- 
quence of  this  promotion,  he  received  a  summons  to 
court ;  and  in  his  way  up  to  London  he  called  on  Dr. 
Gilbert  Burnet,  who  then  filled  the  chair  of  divinity  at 
Glasgow.  With  him  he  concerted  the  likeliest  means 
of  composing  the  feuds  of  the  church ;  a  work,  in 
which  he  had  embarked  with  the  spirit  of  a  martyr,  and 
which  he  strenuously  followed  up  by  labours  and 
watchings,  through  conflicts,  defamation,  and  outrages, 
with  toil  of  body  and  anguish  of  heart ; — a  dearer 
price  than  he  would  have  consented  to  give  for  any 
worldly  dignities,  though  far  short  of  the  sacrifices  he 
was  capable  of  making  to  ensure  the  welfare  of  the 
christian  Zion. 


LXXVIU  THE    LIFE    OF 

It  has  been  related  that,  two  years  before,  Leighton 
had  intimated  pretty  plainly  to  the  King  the  necessity 
of  resorting'  to  some  extraordinary  measures,  to  rescue 
the  episcopal  church  from  impending-  ruin.  At  that 
conference,  however,  he  submitted  no  specific  expe- 
dient :  fearing  perhaps  to  impede  his  own  designs  by 
overforwardness ;  and  convinced  that  the  measures, 
which  he  had  in  contemplation,  were  such  as  royalty 
would  never  endure,  until  driven  to  them  by  an  obvi- 
ous and  urgent  necessity.  But  now  that  two  years 
longer  experience  had  revealed  the  dangerous  folly 
of  attempting  to  produce  uniformity  by  compulsion  ; 
and  now  that  Leighton,  by  his  elevation  to  the  me- 
tropolitan see  of  Glasgow,  stood  on  more  advan- 
tageous ground  for  dealing  plainly  with  the  Sovereign, 
no  reason  remained  for  delay.  Mingling  policy  with 
truth,  he  represented  the  vast  advantage  that  would 
accrue  to  his  Majesty's  government  from  conciliating 
the  people  of  Scotland.  Nor  was  the  King  insensible 
to  the  sound  sense  of  the  Archbishop's  representations. 
Accordingly  he  acceded  to  all  that  was  demanded  of 
him^  and  caused  a  paper  of  instructions  to  be  drawn 
up,  conformable  to  the  Archbishop's  ideas,  and  to  be 
transmitted  to  the  Earl  of  Lauderdale,  accompanied 
with  orders  to  that  minister  to  obtain  the  enactment 
of  corresponding  laws.  There  are  symptoms,  how- 
ever, in  this  transaction  of  Charles,  of  that  recklessness 
of  falsehood,  with  which  he  was  deeply  tainted  both  in 
his  domestic  and  civil  character.  Lauderdale  too  was 
a  minister,  whose  movements  always  answered  to  the 
wishes  of  his  profligate  master ;  and  it  would  be  hard 


ARCHBISHOP    LEIGHTON.  LXXIX 

to  conceive  that  any  good  scheme  should  pass  through 
such  hands,  without  miscarrying  or  turning  to  evil. 

When  Leighton  had  compassed  this  pointy  his  next 
endeavour  was  to  generate  such  a  spirit  in  his  diocese, 
as  should  favour  his  conciliatory  operations ; — such  a 
genial  atmosphere  of  holy  charity,  if  the  expression 
may  be  allowed,  as  should  suit  with  the  medicinal 
process  he  had  instituted  for  restoring  the  health  of 
the  country.  To  do  this  effectually  it  was  expedient 
that  he  should  remove  to  Glasgow ;  the  affairs  of 
which  see,  from  a  modest  repugnance  to  assume  the 
archiepiscopal  dignities,  he  had  hitherto  administered, 
as  Commendator  only,  from  a  distance.  Indeed,  it 
appears  from  the  register  of  the  parliamentary  council, 
that,  though  nominated  and  presented,  he  was  never 
formally  translated  to  the  see  of  Glasgow.  As  soon  as 
he  had  removed  to  this  city  from  Dunblane,  he  held  a 
synod  of  his  clergy,  who  were  loud  in  their  complaints 
of  desertion  and  ill-usage,  and  craved  immediate 
redress.  This  appeal  was  not  answered  with  promises 
of  compelling  the  people  to  attend  the  church,  and  of 
inflicting  fines  and  other  punishments  on  the  contuma- 
cious. To  the  surprise  and  mortification  of  the  clergy, 
who  were  little  accustomed  to  such  doctrines,  the  only 
weapons  recommended  by  their  metropolitan  were  of 
ethereal  temper; — forbearance,  conciliation,  and  a 
humble  waiting  upon  God.  '^  Leighton,  in  a  sermon 
that  he  preached  to  them,  and  in  several  discourses 
both  in  public  and  private,  exhorted  them  to  look  up 
more  to  God  ;  to  consider  themselves  as  the  ministers 
of  the  cross  of  Christ;  to  bear  the  contempt  and  ill 


LXXX  THE  LIFE  OF 

usage  they  met  \vith_,  as  a  cross  laid  on  them  for  the 
exercise  of  their  faith  and  patience ;  to  lay  aside  all 
the  appetites  of  revenge ;  to  humble  themselves  before 
God ;  to  have  many  days  for  secret  fasting  and 
prayers  ;  and  to  meet  often  together^  that  they  might 
quicken  and  assist  one  another  in  those  holy  exercises ; 
and  then  they  might  expect  blessings  from  heaven 
upon  their  labours ."  * 

Not  content  with  these  endeavours  to  improve  his 
clergy,  he  also  went  about  the  country,  taking  Burnet 
with  him_,  on  a  visit  to  the  most  influential  of  the 
indulged  ministers^,  whom  he  tried  to  gain  over  by 
sound  argumentation  and  by  christian  gentleness. 
He  let  them  know,  that  propositions  would  shortly 
be  laid  before  them  in  a  more  regular  form,  with  a 
view  of  allaying  the  heats  and  jealousies  that  now 
burnt  so  fiercely,  of  putting  an  end  to  the  unhappy 
differences  that  separated  brother  from  brother,  and 
of  uniting  all  parties  in  the  bonds  of  amicable  for- 
bearance at  least,  if  not  of  perfect  unanimity.  He 
also  pledged  himself  that  the  business  should  be 
carried  on  with  unreserved  cordiality;  that  no  offers 
on  his  part  should  be  retracted  or  frittered  away ; 
and  that,  on  being  accepted,  they  should  forthwith 
pass  into  laws.  But  in  this  embassy  of  love  he  was 
met  with  chilling  unkindness.  Not  a  grain  of  con- 
cession could  be  extorted  from  the  covenanters ; 
who  probably  inferred  from  the  gratuitous  advances 
made   towards   them,  that   the  balance  in  the  royal 

*  Burnel's  History  of  his  own  Time 3  Cook  II. 


ARCHBISHOP    LEIGHTON.  LXXXl 

counsels  was  inclining  in  their  favour.  Perhaps,  too, 
they  were  the  more  indisposed  to  appreciate  the 
ingenuousness  of  Leighton,  through  the  subtlety  of 
factious  emissaries,  who  found  it  an  easy  task  to  con- 
firm in  their  obduracy  minds  more  than  half  seared 
by  protracted  animosities  and  rancourous  reflections. 
In  their  views  the  complete  success  of  their  party 
was  identified  with  the  triumph  of  Christ's  Church  ; 
and  prelatic  domination  with  the  supremacy  of  Anti- 
christ. They  were  debarred  by  an  imperious  con- 
science from  entering  into  any  terms  of  composition 
with  the  impure  Spirit,  which  had  issued  from  the 
bottomless  pit,  and  was  blasting  their  goodly  Zion  ; 
and  they  dreaded  the  condemnation  of  Saul  in  the 
war  of  Araalek,  should  they  spare  any  part  of  the  * 
Babylonish  system  from  utter  extermination.  Such 
were  their  principles,  expressed  in  such  language  ; 
and  consistent  with  these  was  the  welcome  given  to 
the  Archbishop's  overtures  for  an  accommodation. 
Sometimes,  indeed,  his  condescension  was  requited 
with  absolute  incivility  and  rudeness.  He  therefoi'e 
returned  from  his  apostolic  circuit,  dispirited  and 
almost  despondent;  yet  still  resolved  to  try  the  ex- 
periment of  a  solemn  and  official  congress  with  the 
presbyterian  leaders ;  it  being  possible  that  some 
spirits  among  them  of  softer  mould  might  be  wrought 
upon  to  entertain  his  proposals.  Should  the  attempt 
fail,  it  would  still  have  discovered  to  the  nation  at 
large,  with  what  party  it  rested  that  the  wounds  of 
the  church  were  not  healed ;  and  while  it  fully  ac- 
quitted the    episcopalians    of    intolerance,   it   would 

Vol.  I.  f 


LXXXll  THE  LIFE  OP 

expose  the  machinations  and  diminish  the  credit  of 
the  enemies  of  peace  and  unity. 

The  first  meeting  took  place  at  Holyrood-House 
ill  Edinburgh,  on  the  9th  of  August,  1670.  Lauder- 
dale, the  High  Commissioner,  with  some  Lords  of  the 
Council,  Leighton,  Professor  Burnet,  and  Patterson, 
afterwards  archbishop  of  Glasgow,  formed  the  array 
on  one  side ;  and  on  the  opposite  side  appeared  Hut- 
chinson, Wedderburn,  Ramsay,  and  two  other  ministers 
of  lepute  with  their  party. 

Lauderdale  opened  the  meeting  with  a  conciliatory 
harangue,  in  which  he  besought  the  presbyterian  dis- 
putants to  assist  the  royal  commissioners,  in  con- 
formity with  his  majesty^s  earnest  wishes,  to  appease 
the  commotions  of  the  church,  and  to  settle  it  anew 
on  a  basis  of  reciprocal  concession.  He  was  followed 
by  Leighton,  who  dwelt  feelingly  on  the  evils  of 
schism,  and  detailed  the  calamities  which  had  already 
resulted  from  the  mutual  alienation  of  episcopalians 
and  anti- episcopalians  ;  but  earnestly  trusted  that  both 
parties  would  now  co-operate,  heart  and  hand,  in 
washing  out  tliis  stain  of  protestantism,  and  intro- 
duciiiof  an  era  of  fraternal  love  and  concord.  After 
declaring  the  readiness  of  the  bishops  to  stoop  to 
the  lowest  point  of  defensible  condescension  hi  meet- 
ing the  presbyterian  scruples,  he  drew  a  comparison 
between  the  rival  platforms  ;  pointing  out  the  defects 
inlierent  in  the  presbyterian,  and  the  ground  there 
was  for  concluding  that  ej)iscopacy  had  existed  in 
substance,  if  not  in  name,  from  tlie  infantile  age  of 
Christianity.      He    laboured   to   convince   them,    that 


ARCHBISHOP  LEIGHTON.  LXXXIII 

many  parts  of  the  presbyterian  discipline  had  not  the 
sanction  of  apostolic  practice,  and  bore  no  signature 
of  a  divine  appointment :  that,  in  establishing  a  form 
of  ecclesiastical  government,  we  are  free  to  institute 
offices  of  which  the  inspired  volume  furnishes  no  pre- 
cedent, provided  nothing  contrary  to  the  orders  of 
Christ,  and  to  the  spirit  of  his  religion^  be  admitted ; 
and  that,  by  submitting  to  the  episcopal  form,  they 
would  not  bind  themselves  to  comply  with  any  thing 
repugnant  to  the  dispensation  of  the  gospel,  or  to 
tolerate  any  encroachment  on  the  pastoral  functions. 
Ifj  however,  they  scrupled  to  allow  of  fixed  presidents 
nominated  by  the  Sovereign ;  or  if  they  apprehended 
that  along  with  the  presidency  some  more  exception- 
able jurisdiction  would  accrue  to  the  bishops ;  against 
these  contingencies  they  should  be  at  liberty  to  enter 
a  prospective  protest,  in  as  full  and  public  a  manner 
as  they  pleased.  Such  latitude  being  granted  to 
tender  consciences,  he  thought  the  sacrifices  it  re- 
mained for  them  to  make  could  be  refused  only  by 
fastidiousness,  squeamishness,  or  vexatious  obstinacy ; 
and  he  conjured  them  to  weigh  the  whole  matter, 
as  in  the  presence  of  God,  without  respect  to  party 
or  popularity.  No  answer,  or  none  of  any  conse- 
quence, was  returned  at  the  time  to  this  powerful 
address :  but,  the  following  morning,  Hutchinson  went 
with  his  colleagues,  whose  prolocutor  he  seems  to 
have  been,  to  the  Archbishop's  chamber,  and  there 
argued  at  length  on  the  propositions  submitted  to 
them  the  preceding  day.  Lauderdale  wanted  an  im 
mediate  and  positive  answer ;  but  from  this  the  minis- 

f2 


LXXXIV  THE    LIFE    OF 

tcrs  excused  themselves,  on  the  ground  that  they 
could  speak  only  as  individuals,  having  no  authority 
to  stipulate  for  their  brethren  in  general.  The  plea 
was  considered  reasonable,  and  proceedings  were  sus- 
pended till  the  1  st  of  November ;  in  which  interval 
they  were  to  collect  the  sentiments  of  their  fraternity, 
and  to  come  to  the  next  conference  prepared  with  a 
record  which  might  be  acted  upon  as  official.  Lord 
Lauderdale  was  naturally  haughty  and  irritable ;  and 
having-  been  used  to  the  refinement  of  courts,  he  might 
find  it  hard  to  brook,  and  would  be  apt  to  misconstrue, 
conscientious  plain-dealing-.  Certain  it  is,  however, 
that  he  imbibed  on  this  occasion  a  very  unfavorable 
opinion  of  the  nonconformists.  He  complained  of 
their  behaviour  being-  rude  and  crafty ;  and  it  required 
all  Leighton's  fine  temper  and  management  to  prevent 
his  handling-  them  roughly. 

About  this  time,  the  Archbishop  conceived  a  plan 
for  clearing  his  diocese  of  scandalous  ministers.  For 
this  [)urpose  he  appointed  a  board  of  examiners,  who 
were  empowered  to  summon  before  them  any  offici- 
ating minister,  against  whom  his  parishioners  had 
charges  to  prefer.  The  King's  Council  however 
interposed,  and  added  to  this  consistory  certain  lay 
commissioners  : — a  suspicious  interference,  that  seemed 
intended  to  perplex  the  business,  and  prevent  its 
being  done  effectually.  Such  at  least  was  the  result : 
for  the  prosecution  of  clerical  delinquencies  was  ham- 
pered with  so  many  difliculties,  and  the  accuser  fell 
under  such  heavy  penalties  if  he  failed  to  substantiate 
his  deposition,  that  few  parishes  ventured  to  impeach 


ARCHBISHOP    LEIGHTON.  LXXXV 

ilieir  minister,  except  for  immoralities  too  notorious  to 
be  denied,  and  too  gross  to  be  palliated. 

I  cannot  ascertain  whether  it  were  before^  or  shortly 
after^  the  initial  convocation,  that  Leighton  fell  upon 
another  expedient  to  further  the  great  end_,  for  which 
alone  he  seemed  to  live.  He  sent  on  a  tour  to  the 
western  counties  Burnet  and  five  other  episcopal 
clergymen^  among  whom  were  Nairn  and  Charteris, 
divines  in  the  highest  esteem  for  erudition  and  piety. 
The  object  of  this  mission  is  variously  reported.  In 
a  paper  of  the  Lansdown  manuscripts,  which  is  copied 
with  some  additions  into  Wodrow's  disingenuous 
history,  it  is  pretended  that  Leighton  anticipated 
nothing  short  of  a  national  conversion  from  the  elo- 
quence of  these  missionaries.  From  Burnet,  however, 
who  could  not  be  misinformed  of  the  Archbishop's 
motives,  we  learn  that  the  directions  given  to  himself 
and  his  associates  w^ere, — '^  to  argue  upon  the  grounds 
of  the  accommodation."  In  his  account  of  this  trans- 
action there  is  a  palpable  fairness  which  carries  con- 
viction. He  frankly  admits  that  the  people  did  not 
flock  to  them  in  crowds^  although  a  congregatioi; 
respectably  numerous  was  seldom  wanting;  and  he 
pays  a  high  tribute  to  the  religious  information  and 
argumentative  skill  of  the  common  people,  and  to 
their  readiness  on  scriptural  topics,  though  he  found 
these  excellencies  marred  with  a  bitter  leaven  of  self- 
conceit,  and  "  a  most  entangled  scrupulosity."  Tliis 
pious  attempt  was  productive  of  no  lasting  benefit :  for 
no  sooner  had  the  episcopal  detachment  quitted  the 
field,  than  it  was  reoccupied  by  the  conventicles^  which 


LXXXVl  THE    LIFE    OF 

had  been  at  a  stand  during-  their  stay  ;  and  hot-brained 
preachers  cast  again  the  torch  of  bigotry  upon  mate- 
rials which  were  lamentably  prone  to  inflame.  In 
truths  the  measures  now  in  train  for  winning  over  the 
anti-episcopal  party  to  moderate  sentiments,  failing  of 
that  happy  issue,  did  but  widen  tlie  breach ;  as  is 
commonly  the  result  of  abortive  efforts  at  reconciliation. 
The  fire,  not  being  stifled,  was  stirred.  Met  together 
to  canvass  the  proffered  indulgence,  the  covenanters 
had  their  spirits  inflamed  by  debate  and  altercation ; 
and  as  they  went  on  arguing,  the  points  which  severed 
them  from  the  pale  of  episcopacy  seemed  to  multiply, 
and  to  grow  in  importance.  Regarding  the  overtures 
of  the  royal  commissioners  as  a  stratagem  for  enticing 
the  garrison  of  presbyterianism  into  a  surrender  of  its 
principal  bulwarks,  they  animated  each  other  to  persist 
in  a  resistance,  of  which  they  augured  a  speedy  and 
glorious  termination,  against  that  two-fold  mystery  of 
iniquity,  prelatic  domination  and  servile  Erastianism, 
'^  They  helped  every  one  his  neighbour,  and  every  one 
said  to  his  brother.  Be  of  good  courage."  In  vain  did 
Leighton  endeavour  by  papers  of  logical  argument,  or 
of  pathetic  remonstrance,  to  persuade  them,  that  by 
altering  their  discipline  in  some  few  particulars  which 
nowise  affected  its  essence,  they  would  only  be 
conforming  to  a  principle  on  which  they  had  acted 
during  Cromwell's  usurpation,  and  even  subsequently 
to  the  Restoration.  None  of  these  considerations  had 
any  weight  with  men,  the  excesses  of  whose  zeal  were 
prescribed  or  ratified  by  a  stern  and  moody  conscience. 
If  he  attempted  by  letters  to  impress  some  of  the  more 


ARCHBISHOP    LEIGHTON.  LXXXVH 

dispassionate  ministers  with  opinions  favorable  to  his 
proposal,  the  attempt  was  reprobated  as  unfair ;  and 
not  a  little  offence  was  taken  at  his  venturing-,  in 
epistolary  correspondence  with  his  private  friends,  to 
reflect  upon  the  spirit  which  had  shown  itself  in  the 
presbyterian  party,  and  to  prognosticate  the  failure  of 
the  negotiation  *. 

But  Leig-hton,  though  wearied  and  brokenhearted, 
resolved  on  another  attempt  to  burst  the  strongholds 
of  presbyterian  prejudice,  or  the  still  less  penetrable 
barriers  of  party  spirit : 


ter  saxea  tentat 


Limina  nequicquam  ;  ter  fessus  valle  resedit. 

After  some  vexatious  opposition,  another  conference 
took  place  at  Paisley,  on  the  14th  of  December  1670, 
in  which  the  Archbishop,  assisted  by  two  clergymen, 
entered  the  lists  with  about  twenty-six  of  the  non- 
conformists. It  was  opened,  in  a  manner  illustrative 
of  the  candour  and  piety  of  Leighton,  by  a  prayer 
from  the  oldest  minister  in  the  town.  The  Archbishop 
then  made  an  able  and  eloquent  speech,  in  which  he 
went  over  the  old  ground ;  but  aimed  especially  at 
making  his  opponents  sensible,  how  unreasonable  and 
blameable  it  was  to  abate  nothing  on  their  side,  but  to 
exact  unbounded  concession  from  the  other.  He 
further  urged  them  to  reflect,  whether  they  would  have 
refused  communion  with  the  church  at  the  period  of 
the  Nicene  Council ;  and  yet  episcopacy  was  then  of  a 

*  See  Letters  in  the  Appendix. 


LXXXVIU  THE   LIFE    OF 

lordlier  character  than  it  now  affected  in  Scotland  *. 
On  the  other  side  it  was  contended,  that  archbishops 
were  unknown  to  the  primitive  church ;  that  bishops 
were  parochial,  and  not  diocesan ;  that  two  might 
act  together  in  one  church  ;  and  that  they  were  elected 
by  their  presbyters,  to  whom  they  were  accountable  for 
the  discharge  of  their  functions.  To  these  objections 
Professor  Burnet,  at  the  request  of  Leighton  who  was 

'^'  Tlie  following  citation  from  a  \vork  entitled,  "  The  Present  State  of 
Scotland,"  by  Matthias  Symson,  Canon  of  Lincoln,  shows  that  episcopacy 
in  that  country  was  already  in  point  of  fact,  in  consequence  no  doubt  of 
Leightons  exertions,  reduced  almost  as  low  as  the  nature  of  an  episcopal 
chui-ch  could  admit. 

"  After  the  King's  restoration,  when  bishops  were  re-estaljlished,  none 
were  admitted  into  the  ministry  Init  by  episcopal  ordination :  tliough 
every  bishop  did  not  use  the  same  form,  yet  none  of  them  (except 
Bishop  Mitchel)  imposed  what  was  called  reordination  on  such  as  had 
been  ordained  otherwise,  though  they  did  not  refuse  it  to  such  as  desired 
it.  They  enjoined  no  form  of  public  prayer,  except  the  Lord's  prayer; 
but  left  every  minister  to  his  own  liberty  ])oth  in  common,  as  well  as 
occasional,  worship,  and  administration  of  the  sacraments  ;  they  enjoined 
no  habits,  (that  was  left  to  the  King's  disposal,)  though  they  generally 
■wore  black  gowns  and  bands :  they  had  no  godfathers  and  godmothers, 
nor  the  cross  in  l)ap1ism  ;  they  required  no  ring  in  marriage,  nor  genu- 
flexion in  the  eucharist,  unless  the  communicant  pleased.  They  did  not 
demand  subscription  to  the  old  and  first  confession  of  the  reformers,  but 
connived  at  the  Westminster  confession  and  catechisms  ;  they  enjoined  no 
holidays,  and  observed  but  few.  For  the  exercise  of  discipline  they  had 
synods,  and  also  presbyteries  ;  where  candidates  for  orders  and  institution 
Avere  examined ;  who  also  had  cognizance  of  all  ecclesiastical  cases, 
under  the  inspection  and  review  of  the  diocesan.  There  were  very  few 
sinecures;  they  knew  nothing  of  pluralities,  and  very  little  of  non-resi- 
dence. No  lay  elders  were  admitted,  I^ut  in  every  parish  the  minister 
chose  several  of  the  most  noted  inhabitants,  like  a  select  vestry,  to  assist 
him  in  parochial  discipline,  which  in  effect  were  as  ruling  elders,  though 
not  admitted  as,  or  allowed  to  be,  gospel  officers.  So  indulgent  were  the 
governors  and  other  great  men,  that  in  many  parishes  presbyterian 
ministers  (if  Ihey  would  but  pray  for  the  King,  which  divers  of  them 
would  not  do)  were  allowed  to  officiale  in  the  cluu-clics,  and  receive  the 
whole  profits,  without  being  anyways  accountable  to  the  Bishop,  or 
ecclesiastic  establishment,  on  any  score  whatsoever." 


ARCHBISHOP    LEIGIITON.  LXXXIX 

fatigued  with  speaking-,  replied  at  considerable  length ; 
either  controverting  the  facts  asserted,  or  impeaching 
the  conclusions  drawn  from  them  *.  In  the  course  of 
the  debate,  which  was  very  wearing  to  mind  and  body, 
the  Archbishop's  nose  began  to  bleed ;  and  this  inci- 
dent was  matter  of  some  exultation  to  his  adversaries, 
who  attributed  it  to  the  hard  blows  he  had  received 
in  the  theological  combat.  Whether  they  had  any 
better  grounds  for  chanting  a  pasan,  it  is  not  our 
present  business  to  inquire.  Nothing,  however,  was 
effected  towards  the  establishment  of  peace.  Both 
parties  claimed  the  victory  in  argument;  and  not  a 
step  was  taken  by  the  presbyterians  to  meet  the 
episcopalians,  who  carried  home  nothing  but  humilia- 
tion, after  going  more  than  half-way  to  embrace  their 
froward  and  ungracious  brethren. 

At  the  close  of  this  conference,  which  Leighton  had 
industriously  brought  about,  in  hopes  of  giving  such  a 
turn  to  the  temper  of  the  nonconformists  as  might  have 
a  kindly  influence  on  their  final  decision,  he  gave  them 
in  writing  the  propositions,  which  had  before  been  only 
verbally  communicated.  It  was  not  without  reluctance 
that  he  committed  them  to  paper ;  and  it  is  easy  to 
conjecture  the  bad  consequences  he  might  apprehend 
from  such  an  instrument  being  divulged.  Among 
others,  it  would  tend  to  circumscribe  the  concessions 
he  could  make  to  the  covenanters,  and  would  straiten 
him  in  the  exercise  of  that  discretionary  power,  with 
which  he  was  apparently  intrusted.     To   proclaim  the 

*  See  Burnet's  Vindication  Sec,  Fourth  Conference. 


XC  THE  LIFE   OF 

meditated  extent  of  the  royal  liberality,  was  in  fact  to 
lay  a  restraint  upon  it ;  since  it  could  not  well  over- 
pass the  limit  it  had  publickly  prescribed  to  itself, 
without  incurrinof  the  disofrace  of  havinof  been  forced 
beyond  its  spontaneous  issue.  However,  it  was  impos- 
sible for  Leig"hton  to  refuse  the  demand,  without  falling 
under  the  suspicion,  which  would  have  been  fatal  to 
his  further  proceedings,  that  he  was  designedly  leaving 
open  a  way  of  retreat  from  the  performance  of  extorted 
promises.  On  taking  leave  of  the  ministers,  he  re- 
quested them  to  lose  no  time  in  preparing  a  final  an- 
swer, as  one  would  in  all  probability  be  called  for  by 
the  end  of  January. 

The  meeting  took  place  accordingly  at  the  house  of 
Lord  Rothes,  where  this  tedious  treaty  was  concluded 
hy  Hutchinson,  in  the  name  of  the  whole  fraternity, 
returning  this  "  short  and  dry  answer,"  as  Leighton 
designates  it ;  '^  We  are  not  free  in  conscience  to  close 
with  the  propositions  made  by  the  Bishop  of  Dunblane, 
as  satisfactory."  Leighton  begged  for  an  explicit 
statement  of  their  reasons  for  persisting  in  a  course  so 
contrary  to  the  peace  and  welfare  of  the  church  ;  but 
the  presbyterian  representatives  excused  themselves 
from  all  argument  on  the  subject.  Being  requested  to 
submit  propositions,  on  their  part,  which  might  fm'nish 
a  hopeful  basis  for  a  fresh  negotiation,  they  declined 
the  invitation,  on  the  plea  that  their  sentiments  were 
already  before  the  world  ;  thereby  signifying  that  no- 
thing would  satisfy  them,  short  of  the  utter  extinction 
of  episcopacy.  The  Archbishop,  perceiving  that  no 
terms  would  be  accepted  by  this  untractable  race,  de- 


ARCHBISHOP  LEIGHTON.  XCl 

livered  himself,  before  the  assembly  broke  up,  at  con- 
siderable length  and  with  energetic  solemnity.  He 
unfolded  the  motives  by  which  he  had  been  actuated 
in  setting  afloat  this  negotiation,  and  in  still  urging  it 
forward^  when  wave  upon  wave  was  driving  it  back. 
"  My  sole  object  has  been  to  procure  peace,  and  to 
advance  the  interests  of  true  religion.  In  following  up 
this  object,  I  have  made  several  proposals,  which  I  am 
fully  sensible  involved  great  diminutions  of  the  just 
rights  of  episcopacy.  Yet,  since  all  church  power  is 
intended  for  edification_,  and  not  for  destruction,  I 
thought  that,  in  our  present  circumstances,  episcopacy 
might  do  more  for  the  prosperity  of  Christ's  kingdom 
by  relaxing  some  of  its  just  pretensions,  than  it  could 
by  keeping  hold  of  all  its  rightful  authority.  It  is  not 
from  any  mistrust  of  the  soundness  of  our  cause,  that  I 
have  offered  these  abatements  ;  for  I  am  well  convinced 
that  episcopacy  has  subsisted  from  the  apostolic  age  of 
the  church.  Perhaps  I  may  have  wronged  my  own  order 
in  making  such  large  concessions :  but  the  unerring 
discerner  of  hearts  will  justify  my  motives  ;  and  I  hope 
ere  long  to  stand  excused  with  my  own  brethren.  You 
have  thought  fit  to  reject  our  overtures,  without  assign- 
ing any  reason  for  the  rejection,  and  without  suggesting 
any  healing  measures  in  the  room  of  ours.  The  con- 
tinuance of  the  divisions,  through  which  religion  lan- 
guishes, must  consequently  lie  at  your  door.  Before 
God  and  man  I  wash  my  hands  of  whatever  evils  may 
resiilt  from  the  ruptui'e  of  this  treaty.  I  have  done  my 
utmost  to  repair  the  temple  of  the  Lord  ;  and  my  sor- 
row will  not  be  embittered  by  compunction,  should  a 


XCU  THE  LIFE  OF 

flood  of  miseries  hereafter  rush  in  througli  the  gap  you 
have  refused  to  assist  me  in  closing-." 

Thus  did  the  bark  unhappily  founder,  which  was 
freighted  with  the  treasures  of  religious  peace  and 
concord.  It  was  not  assuredly  owing  to  unskilful  pilot- 
age, for  nothing  could  surpass  the  prudence,  know- 
ledge, and  fortitude  displayed  by  the  apostolic  man 
who  was  seated  at  the  helm.  But  the  vessel  was  not 
equally  happy  in  all  who  had  a  share  in  its  manage- 
ment ;  and  it  had  to  contend  with  such  a  current  of 
national  feelings,  of  selfish  passions,  and  religious  en- 
thusiasm, as  was  only  to  be  counteracted  by  perfect 
harmony  in  coimsel  and  action.  Nothing  can  be  con- 
ceived more  frank  and  magnanimous,  than  the  conduct 
of  Leiffhton  throuohout  his  transactions  with  the  dis- 
sentient  clergy.  In  his  own  account  of  the  Accommo- 
dation, the  extent  of  his  offers  is  thus  stated. 

"  It  was  declared  to  them,  that  the  difference  betwixt 
us  should  be  freely  referred  to  the  Scriptures  first  of 
all,  and  next  to  the  judgment  and  practice  of  the  pri- 
mitive church  ;  and  to  the  whole  catholic  christian 
church  in  succeeding  ages,  and  to  the  most  famous  and 
most  leading  persons  of  the  late  Reformation,  as  Cal- 
vin, Luther,  Mclancthon  ;  yea,  and  to  the  reformed 
churches  abroad,  even  to  those  that  at  present  have 
no  bishops  ;  and  last  of  all  to  the  presbyterians  of 
England;  and  that  if  from  all  these,  or  any  of 
these,  they  could  justify  their  continuing  divided,  even 
after  these  offers  made,  then  it  should  be  yielded  to 
them  as  a  thing  leasonable.  Yea,  the  person  that 
propounded  this  further  offered  them,  that  if,  before 


ARCHBISHOP  LEIGHTON.  XCIIl 

the  noble  and  judicious  persons  then  present,  or  tliat 
should  be  present  at  the  time  of  such  a  conference, 
they  should  produce  strong-  and  clear  reasons  for  their 
opinion  and  practice  in  this  point  of  dillerencc,  as  now 
it  stands  qualified^  he  would  forthwith  resign  his  pre- 
sent station,  and  become  their  proselyte,  and  would 
unite  and  act  with  them,  and  if  he  were  called  to  it, 
would  suffer  with  them  *." 

It  sometimes  happens  that  measures  which  owed 
their  birth  to  a  dangerous  crisis,  and  at  the  moment 
were  highly  beneficial,  are  converted  into  enormous 
evils  by  the  folly  which  forbids  them  to  expire  with 
the  crisis ;  as  if  what  had  proved  useful  as  a  tempo- 
rary expedient,  must  needs  be  salutary  as  a  permanent 
institution.  It  is  strangely  forgotten  that  the  drug 
which  is  a  valuable  specific  for  particular  diseases 
would  make  a  very  bad  article  of  diet ;  and  that  no- 
thing can  be  worse  suited  for  domestic  dress  than  the 
coat  of  mail,  although  it  is  of  excellent  service  in  the 
field  of  battle.  That  notable  compact,  the  League  and 
Covenant,  affords  a  specimen  of  this  mischievous  error. 
Notwithstanding-  it  contained  some  very  objectionable 
clauses,  it  was  at  its  rise  of  real  utility,  in  shielding  the 
protestant  confederacy  from  the  revenge  of  the  discom- 
fited papists.  But  the  terrible  objurations  within 
which  it  was  intrenched  for  the  purpose  of  securing  its 
immortality,  and  which  went  to  bind  it  on  future  gene- 
rations, changed  it  into  a  snare  and  a  pest,  into  a 
nurse  of  strife  and  sedition  ;  and  into  a  barrier  against 

*  Wodi-ow  MSS.,  Vol.  xxxiv.,  4to,,  Art,  15. 


XCIV  THE  LIFE  OF 

peace  the  moment  it  ceased  to  be  a  bond  of  concord. 
This  it  was  that  defeated  all  the  pacific  endeavours  of 
Leighton.  After  he  had  proved^,  that  no  rule  of  scrip- 
ture forbids  the  appointment  of  a  bishop  to  be  the  con- 
stant president  in  synods  ; — that  the  fixed  presidency 
of  the  bishops  in  synods  has  as  good  warrant  as  the 
fixed  moderating  of  a  presbyter  in  Kirk  sessions,  and 
of  ruling  Elders ; — that  the  New  Testament  no  where 
enjoins,  directly  or  by  implication^  a  parity  of  presby- 
ters, but  seems  favourable  to  a  regular  subordination 
of  ecclesiastical  offices  ; — that  neither  the  name  of 
bishop^  as  conferred  on  the  superior  presbyter,  nor  yet 
the  manner  of  consecrating  him  to  his  office_,  can  be 
offensive  to  soberminded  christians  ; — and  that,  while 
the  degree  of  authority  vested  in  the  bishops  varied 
with  varying  circumstances,  yet  some  such  special  and 
preeminent  power  as  was  now  claimed^  exors  qiicedam 
atque  eminens  potestas,  appeared  from  the  annals  of 
the  primitive  church,  and  the  canons  of  the  most 
ancient  councils,  to  have  always  lodged  with  certain 
individuals : — when  Leighton  had  proved  all  this  by 
reasonings  with  which  it  was  hard  to  grapple,  the 
presbyterians  took  shelter  under  the  solemn  oath, 
which  forbad,  to  use  their  own  expression,  ''  a  hoof, 
or  so  much  as  a  hair  of  the  Scottish  model  to  be 
altered."  It  was  vain  to  allege  the  illegality  of  their 
covenant,  and  the  duty  of  renouncing  an  engagement, 
which  must  be  criminal,  if  it  [)recludcd  such  alterations 
as  the  oracles  of  God  demanded.  It  was  vain  to 
insist,  that  a  door  for  modification  and  amendment  had 
been  intentionally  left  open  by  the  very  framers  of  the 


ARCHBISHOP  LEIGHTON.  XCV 

covenant.  Nothing  was  to  be  done  with  these  stiff- 
necked  disputants.  The  Covenant,  the  Covenant  was 
the  watchword  by  which  party  spirit,  should  it  have 
shickened  for  a  moment_,  was  histantly  strung-  to  its 
original  rigour ;  and  the  flames  of  fanaticism,  which 
had  been  slaked  by  the  mild  pathetic  eloquence  of 
Leighton^  dropping  on  them  "  as  the  gentle  rain  from 
heaven,"  quickly  broke  out  anew^  and  raged  with 
redoubled  and  desperate  violence. 

We  have  had  occasion  to  expose  the  punctilious 
cavillings  of  the  nonconformists.  Leighton  has  left 
his  opinion  on  record,  that  the  failure  of  the  negotia- 
tion was  mainly  owing  to  the  "  interest  and  affectation 
of  continuing  a  divided  party:"  yet  he  candidly  allowed 
that  "  they  had  more  honest  hearts  among  them,  than 
strong  heads."  But^  as  it  would  be  a  great  mistake 
to  deny,  on  the  one  hand,  that  a  large  share  of  con- 
scientious, disinterested,  and  high-minded  feeling  was 
intermingled  with  sentiments  of  a  baser  leaven,  so,  on 
the  other  hand,  it  ought  not  to  be  dissembled,  that  the 
character  of  most  of  the  episcopalian  leaders  was  far 
from  claiming  the  esteem  and  confidence  of  their  oppo- 
nents. The  most  ardent  promoters  of  the  Accommoda- 
tion, and  among  them  the  King,  were  men  whom  it  were 
dotage  to  imagine  under  the  influence  of  religious  prin- 
ciple ;  and  the  whole  project  was  undisguisedly  detested 
by  the  bench  of  bishops,  and  by  the  mass  of  the  episco- 
palian clergy.  Under  these  circumstances  the  jealousy 
of  the  covenanters  admits  of  some  palliation.  They 
might  apprehend  that,  however  sincere  Leighton  him- 
self was^  they  still  had  no  guarantee  for  those  stipula- 


XCVl  THE   LIFE  OF 

tions  being  fulfilled,  the  execution   of  which  depended 
on  others  more  than  on  himself.     They  might  fear  that 
Episcopacy,  like  the  Vishnu  of    Eastern  fable,  after 
winning  from  their  incautious  facility  just  room  enough 
to  stand  upon,  by  artfully  shrinking  itself  to  a  pigmy 
stature,  would  forthwith  dilate  into  a  giant  bulk,  touch 
the  heavens  with  its  head  and  ''  bestride  the  narrow 
world/'  and  tread  to  the  dust  that  venerable  structure 
within  the  pale  of  which  it  had  been  rashly  admitted. 
Possessed  with  these  terrors^  which  they  would  natu- 
rally scruple  to  acknowledge^,  and  driven  back  from  one 
position  to  another  by  the  persevering  condescension 
of  Leighton_,  they  were  compelled  to  make  a  last  stand 
behind   pitiful   subterfuges.      In  the  mean  time,  their 
jealousies    and   resentments   were   kept   alive  by  the 
violences,  which  were  proceeding  all  round  the  narrow 
circle  within  which  the  treaty  was  under  discussion.     A 
wise  and   honest  policy   would   have    suspended    all 
severities.     It  would  have  hushed  the  storm  of  perse- 
cution, which  was  so  unpropitious  to  calm  deliberation 
and  amicable  convention.     But  instead  of  this   being' 
done,  there  came  forth,  in  the  very  crisis  of  the  nego- 
tiation, an  atrocious  bill  against  conventicles,  contrived 
to  glide  harmlessly  over  the  heads  of  Romanists,  but 
to  fall  on  Protestant  nonconformists  with  deadly  vio- 
lence.    This  edict  was  hurried  through  parliament  with 
sut:h  indecent  haste,  that  Leighton  was  not  apprised  of 
it,  till  the  time  to  oppose  it  was  past.     But,  true  to  his 
manly  independence,  he  expostulated  severely  upon  it 
with  Lord  Tweedale,  and  declared  that  the  whole  com- 
plexion of  it  was  so  contrary  to  the  common  rules  of 


ARCHBISHOP     LKIGHTON.  XCVU 

humanity,  not  to  say  Christianity,  that  he  was  ashamed 
to  mix  in  council  with  the  contrivers  and  abettors  of 
such  acts. 

It  would  be  more  curious  than  useful,  to  speculate 
on  the  probable  duration  and  utility  of  an  ecclesiastical 
constitution,  adjusted  to  the  ideas  of  the  Archbishop  of 
Glasgow.  No  doubt,  in  a  church  connected,  as  ours 
is,  with  the  civil  g-overnment,  there  would  be  a  tendency 
in  the  episcopal  part  of  such  a  constitution  to  supplant 
the  presbyterian.  Yet  might  not  means  be  devised 
for  checking  encroachments,  and  for  constantly  restoring 
the  system,  before  it  had  been  seriously  injured?  It 
may  perhaps  be  permitted  to  those  who  think  with 
Leigh  ton,  that  neither  one  nor  another  outward  frame 
of  the  church  is  absolutely  essential  to  its  integrity  and 
usefulness,  to  lament  that  the  experiment  was  not  made 
of  so  blending  the  presbyterian  with  the  episcopal 
economy,  as  to  produce  something  nearer  to  the  pri- 
mitive pattern  than  Christendom  now  exhibits.  To 
suppose  this  impossible  is  to  make  a  supposition  which 
both  reason  and  experience  disclaim.  There  is  nothing 
in  simple  episcopacy  that  tends  to  despotism,  beyond 
what  obtains  in  every  other  form  of  government,  not 
excepting  forms  of  the  most  democratical  aspect :  no- 
thing beyond  what  results  from  that  ambitious  propen- 
sity of  our  nature,  which  constitutional  barriers  may 
keep  down,  but  which  is  always  labouring  upwards. 
The  spirit  of  domination  may  be  more  concentrated 
and  apparent  in  the  Anglican  Church,  than  in  the 
Scottish,  without  being  more  abundant  and  hurtful. 
The  fact  is,  that  in  every  kind  of  legimen  there  are 

Vol.  I.  g 


XCVlll  THE  LIFE  OF 

certain  connatural  impurities,  from  which  it  can  never 
be  thorouglily  defecated.  You  may  skim  for  ever,  but 
fresh  scum  will  still  be  rising-,  till  the  liquor  is  wholly 
exhausted.  Some  risk  must  be  run  notwithstanding  all 
our  safeguards ;  some  feculence  remain  after  all  our 
refining.  But  it  is  the  triumph  of  political  wisdom  to 
produce,  with  the  smallest  risk  of  the  least  considerable 
evils,  the  largest  sum  of  public  benefit.  That  this 
praise  belongs  to  episcopacy  has  often  been  shown  with 
great  cogency  of  argument ;  and  could  that  form  of 
polity  be  in  some  degree  restored  to  its  ancient  sim- 
plicity, the  church  might  be  expected,  under  its  shelter 
and  superintendence,  to  attain  the  highest  perfection 
of  which  an  earthly  church  is  capable. 

Some  observations  of  Leighton  on  the  faulty  state 
of  the  Anglican  church,  though  peculiarly  applicable 
to  his  own  times,  may  even  now  be  pondered  with 
advantage.  Bishop  Burnet  has  told  us,  that  he 
looked  on  the  state  of  the  English  church  with  very 
melancholy  reflections  :  for,  while  he  fully  admitted 
that,  in  respect  to  doctrine  and  worship  and  the  main 
part  of  government,  it  was  the  best  constituted  church 
in  the  world,  yet,  in  point  of  actual  administration,  it 
was  one  of  the  most  defective.  In  discipline,  which 
he  held  to  be  a  matter  of  prime  importance,  it  was,  he 
affirmed,  inferior  to  the  corrupt  church  of  Rome  itself. 
He  also  deplored  the  hasty  and  incautious  ordination 
of  ministers,  whose  qualifications  for  the  office  had  not 
been  ascertained  ;  and  he  regarded  as  a  portentous 
evil  the  insufficiency  of  many  livings  for  the  mainte- 
nance of  their  incumbents,  whereby  it  appears  that 


ARCHBISHOP  LEIGHTON.  XCIX 

some  of  the  clergy  in  tlie  north  of  England  were  driven 
to  keep  alehouses^  the  very  men  "who  should  have 
strenuously  endeavoured  to  keep  themselves  and  others 
out  of  them."  Nor  did  the  conduct  of  the  spiritual 
courts  in  those  times  escape  his  severe  animadversion. 
Leighton's  advancement  to  Glasgow  seems  not  to 
have  dissolved  his  connexion  with  his  former  diocese ; 
and  his  constant  attachment  to  its  clergy  is  strikingly 
displayed  in  the  following  pastoral  letter  to  the  Synod 
of  Dunblane. 

Glasgow,  April  6,  1671 . 

Reverend  Brethren, 

The  superadded  burden  that  I  have  here  sits  so  heavy 
upon  me,  that  I  cannot  escape  from  under  it,  to  be  with  you 
at  this  time,  but  my  heart  and  desires  shall  be  with  you  for  a 
blessing  from  above  upon  your  meeting.  I  have  nothing  to 
recommend  to  you,  but  (if  you  please)  to  take  a  review  of 
things  formerly  agreed  upon;  and  such  as  you  judge  most 
useful,  to  renew  the  appointment  of  putting  them  in  practice ; 
and  to  add  whatsoever  further  shall  occur  to  your  thoughts, 
that  may  promote  the  happy  discharge  of  your  ministry,  and 
the  good  of  your  people's  souls.  I  know  I  need  not  remind 
you,  for  I  am  confident  you  daily  think  of  it,  that  the  great 
principle  of  fidelity,  and  diligence,  and  good  success,  in  that 
great  work,  is  love  ;  and  the  great  spring  of  love  to  souls,  i 
love  to  Him  that  bought  them.  He  knew  it  well  himself; 
and  gave  us  to  know  it,  when  he  said,  "  Simon,  lovest  thou 
me  ?  Feed  my  sheep,  feed  my  lambs.""  Deep  impressions  of 
his  blessed  name  upon  our  hearts  will  not  fail  to  produce 
live!}'  expressions  of  it,  not  only  in  our  words  and  discourses, 
in  private  and  pubhc,  but  will  make  the  whole  track  of  our 
hves  to  be  a  true  copy  and  transcript  of  his  holy  life.  And,  if 
there  be  within  us  any  sparks  of  tliat  divine  love,  you  know 

g2 


C  THE  LIFE  OF 

the  best  way  not  only  to  preserve  them,  but  to  excite  them, 
and  blow  them  up  into  a  flame,  is  by  the  breath  of  prayer. 
Oh  prayer  !  the  converse  of  the  soul  with  God,  the  breath  of 
God  in  man  returning  to  its  original,  frequent,  and  fervent 
prayer,  the  better  half  of  our  whole  work,  and  that  whicli 
makes  the  other  half  lively  and  effectual :  as  that  holy  com- 
pany tells  us,  v.hen  appointing  deacons  to  serve  the  tables, 
they  add,  "  But  we  will  give  ourselves  continually  to  prayer, 
and  the  ministry  of  the  word."  And  is  it  not,  brethren,  our 
unspeakable  advantage,  beyond  all  the  gainful  and  honourable 
employments  of  the  world,  that  the  whole  work  of  our  parti- 
cular calling  is  a  kind  of  living  in  heaven,  and  besides  its 
tendency  to  the  saving  of  the  souls  of  others,  is  all  along  so 
proper  and  adapted  to  the  purifying  and  saving  of  our  own  ? 
But  you  will  possibly  say,  what  does  he  himself  that  speaks 
these  things  unto  us  ?  Alas  !  I  am  ashamed  to  tell  you.  All 
I  dare  say  is  this :  I  think  I  see  the  beauty  of  holiness,  and 
am  enamoured  with  it,  though  I  attain  it  not ;  and  how  little 
soever  I  attain,  would  rather  live  and  die  in  the  pursuit  of  it, 
than  in  the  pursuit,  yea,  or  in  the  possession  and  enjoyment, 
though  unpursued,  of  all  the  advantages  that  this  world 
affords.  And  I  trust,  dear  brethren,  you  are  of  the  same 
opinion,  and  have  the  same  desire  and  design,  and  follow  it 
both  more  diligently,  and  with  better  success.  But  I  will  stop 
here,  lest  I  should  forget  myself,  and  possibly  run  on  till  1 
have  wearied  you,  if  I  have  not  done  that  already :  and  yet  if 
it  be  so,  I  M'ill  hojie  for  easy  pardon  at  your  hands,  as  of  a 
fault  I  have  not  been  accustomed  to  heretofore,  nor  am  likely 
hereafter  often  to  connnit.  To  the  all-powerful  grace  of  our 
great  Lord  and  Master,  I  recommend  you,  and  3'our  flocks, 
and  your  whole  work  amongst  them  :  and  do  earnestly  entreat 
your  pi-ayers  for 

Your  unworthiest,  but  most  affectionate, 

lirother  and  Servant, 

R.  Leighton. 


ARCHBISHOP  I.EIGIITON.  CI 

Sonne  time  after  the  negotiation  with  the  noncon- 
formists liad  gone  off^  Leighton  was  required  by  a 
royal  mandate  to  assist  the  Lords  of  the  Cooncil  in 
nominating  proper  men  to  four  vacant  sees.  Nairn^ 
Charteris,  and  Burnet,  were  the  persons  he  fixed  upon 
to  fill  three  of  them  ;  and  he  was  seriously  distressed 
to  find  these  clergymen  resolute  in  rejecting  the 
appointment.  At  lirst  he  was  disposed  not  to  recom- 
mend any  others,  since  those  whom  he  considered 
most  eligible  had  refused  to  bring  their  shoulder  under 
the  burden.  But,  on  mature  consideration,  he  thought 
it  his  duty  rather  to  present  the  best  qualified  persons 
who  could  be  induced  to  undertake  it,  than  to  leave 
the  appointment  in  hands  little  apt  to  administer 
power  to  the  advantage  of  true  religion. 

Another  feeble  attempt  was  made  by  the  Duke  of 
Lauderdale,  in  the  year  1672,  to  reduce  the  turbulence 
of  the  covenanters,  by  executing  the  measure,  that 
Burnet  had  long  before  suggested,  of  placing  the  dis- 
carded ministers  in  parishes  by  couples.  The  Arch- 
bishop of  Glasgow  had  already  expressed  his  appro- 
bation of  til  is  scheme,  aptly  comparing  it  to  "  gathering 
into  the  chimney,  where  they  might  burn  safely,  the 
coals  that  were  scattered  over  the  house  and  setting 
it  all  on  fire."  The  time,  however,  for  suppressing 
the  spirit  of  recusancy  was  gone  by.  Dissent  was 
now  exasperated  into  faction ;  and  had  the  times 
been  more  favourable,  it  would  still  have  required  a 
hand  less  wayward  and  inconstant  than  Lauderdale's, 
to  impress  a  new  form  on  the  stubborn  soul  of  presby- 
terianism. 


Cll  THE  LIFE  OF 

Leif^htoii   now  considered  bis   work  finished  ;    and 
began    to   think  again   of  withdrawing  from   a  post, 
his  continuance  in  which  seemed  useless  to  the  church. 
While  he  had  made  no  way  with  the  nonconformists 
by  his  earnest,  his  affectionate,  and  it   might  almost 
be  said  his  humiliating  advances,  we  have  seen  that 
his  colleagues  were  ready  to  brand  him  with  treachery 
to  their  cause,  and  more  than  insinuated  that  he  plotted 
the    overthrow   of   the    constitution.      The   indulged 
ministers,  also,  and  some  of  the  others,  among  whom 
was  one  Robert  Law,  from  whose  memorials  I  have 
collected  the  fact,   occasioned   him  much    uneasiness 
by   their  disorderly  and  seditious  proceedings;    and 
indeed  by  actual  immoralities,  which  went  to  such  a 
length,  that  he  was  obliged,  in   December  1673,  to 
send  a  deputation,   with  a  formal   complaint  against 
them   to  the  Privy  Council.     All  these   crosses  and 
disappointments   were  regarded   by   Leighton,    as  so 
many  providential   intimations   to   relinquish    an   em- 
ployment wherein   he  was  doing   no   service   to  the 
church,    while    sacrificing    all    his    personal    comfort. 
Anguish  was  drinking  up   his  spirit,  without  benefit 
to  the  cause  of  religion.     Accordingly,  he  rigorously 
canvassed   the    legality  of  abdicating  his  office  :    he 
found  out  several  instances  of  Bishops  who  had  taken 
that  step,  and   gone   into  retirement ;   and  at  length 
he  fully  satisfied  himself  that  the  law  of  God  did  not 
rc{]uire  him  to  retain  his  bishopric,  when  the  business 
of  it  was  but  to  consume  its  revenues  in  stately  indo- 
lence.    On   scrutinizing  his  own  heart,  he  could  not 
perceive  that  he   was  prompted   to  this   measure  by 


ARCHBISHOP  LEIGHTON.  Clll 

successive  disgusts,  by  impatience  of  the  cross^  by 
wounded  pride,  by  secret  indignation  at  Providence, 
or  by  his  natural  propensity  to  a  quiet,  studious  and 
contemplative  privacy.  Was  it  not  a  duty  rather 
than  a  fault,  to  renounce  a  position  of  anxious  dignity, 
and  barren  of  usefulness,  for  one  more  favourable  to 
prayer  and  meditation,  to  communion  with  God,  and 
to  preparation  for  eternity?  He  was  now  growing 
old  and  infirm :  he  had  need  to  respire  from  over- 
whelming fatigues ;  and  well  could  he  adopt  for  his 
motto  the  sentence  of  Buchanan,  "  Senectiite  fractus, 
portiim  exoptans."  The  dressing  and  undressing  of 
his  soul,  as  he  used  to  call  devotional  exercises,  was 
the  business  to  which  his  few  remaining  days  ought 
to  be  consecrated  ;  and  he  ''  longed  to  escape,  if  only 
into  the  air  among  the  birds,"  from  the  ungrateful 
service  which  he  had  not  declined,  when  summoned 
to  it  by  the  exigencies  of  the  church  ;  but  from  which 
he  held  himself  discharged,  now  that  it  was  become 
evident  that  no  good  could  result  from  his  remaining 
in  it. 

We  can  hardly  doubt  that  Leigh  ton  had  been  long 
looking  out  for  the  moment,  when  he  might  indulge, 
without  violence  to  his  conscience,  his  disposition  to 
seclusion  from  the  world.  The  followinor  letter  to  his 
sister,  Mrs.  Lightmaker,  apparently  in  the  latter  part 
of  his  episcopacy,  lets  us  into  his  feelings  on  this 
subject. 

Dear  Sister, 

i  was  strangely  surprised  to  see  the  bearer  here.     What 
could  occasion  it  I  do  not  yet  understand.     At  parting  he  ear- 


CIV  THE  LIFE  OF 

ncstly  desired  a  line  to  3-011,  which  ^vitllout  his  desire  my  own 
affection  would  have  carried  nie  to,  if  I  knew  what  to  say  but 
what  I  trust  you  do :  and  'tis,  that  our  joint  business  is  to  die 
daily  to  this  world  and  self,  that  what  little  remains  of  our  life 
we  may  live  to  Ilim  that  died  for  us.  For  myself,  to  what 
purpose  is  it  to  tell  you,  what  the  bearer  can,  that  I  grow  old 
and  sickly ;  and  though  I  have  here  great  retirement,  as  great 
and  possibly  greater  than  I  could  readily  find  any  where  else, 
yet  I  am  still  panting  after  a  retreat  from  this  place  and  all 
public  charge,  and  next  to  rest  in  the  grave.  It  is  the  pres- 
singest  desire  I  have  of  any  thing  in  this  world ;  and,  if  it 
might  be,  with  you  or  near  you.  But  our  heavenly  Father, 
we  quietly  resigning  all  to  him,  both  knows  and  will  do  what 
is  best.  Remember  my  kindest  affection  to  your  son  and 
daughter  and  to  Mr.  Siderfin,  and  pray  for 

Your  poor  weary  brother, 
Dunblane,  April  19th.  R.  L. 

This  letter  is  dated  from  Dunblane,  where  he  seems 
to  have  mostly  resided^  after  the  treaty  of  accommoda- 
tion came  to  nothing-.  In  this  retreat,  to  which  he  was 
•very  partial,  there  is  still  in  existence  a  shady  avenue, 
called  ''  the  Bishop's  walk  ;"  a  name  which  it  acquired 
from  his  practice  of  pacing  up  and  down  it,  when  he 
wished  to  combine  bodily  exercise  with  spiritual  medi- 
tation. Of  the  reverence  which  embalms  his  memory, 
there  is  a  yet  moie  striking-  instance  in  a  carved  mitre 
remaining-  over  the  library  of  his  books  in  Dunblane  ; — 
a  solitary  instance,  it  is  believed,  of  such  a  symbol  being- 
allowed  to  exist  in  Scotland.  It  was  probably  from 
this  place  that  he  issued  the  following  apostolic  charge 
to  the  Synod  of  Glasgow,  which  he  met  for  the  last 
time  on  the  eighth  day  of  the  following  December. 


ARCHDISIIOP  LEIGHTON.  CV 

Letter  to  the  Synod  of  Glasgow,  convened  April 
1673. 

Reverend  Brethren, 

It  is  neither  a  matter  of  much  hnportancc,  nor  can  I  yet 
give  yoii  a  particular  and  satisfying  account  of  the  reasons  of 
my  absence  from  your  mcethig,  which  I  trust,  with  the  help  of 
a  little  time,  will  clear  itself:  but  I  can  assure  you,  I  am 
present  with  you  in  my  most  affectionate  wishes  of  the  gracious 
presence  of  that  Holy  Spirit  amongst  you,  and  within  you  all, 
who  alone  can  make  this  and  all  your  meetings,  and  the  whole 
work  of  your  ministry,  happy  and  successful,  to  the  good  of 
souls,  and  His  glory  that  bought  them  Avith  his  own  blood. 
And  I  doubt  not,  that  your  own  great  desire,  each  for  yourself, 
and  all  for  one  another,  is  the  same ;  and  that  your  daily  and 
great  employment  is,  by  incessant  and  fervent  prayer,  to  draw 
down  from  above  large  supplies  and  increases  of  that  blessed 
Spirit,  which  our  Lord  and  master  hath  assured  us  that  our 
heavenly  Father  will  not  fail  to  give  to  them  that  ask  it.  And 
how  extreme  a  negligence  and  folly  were  it  to  want  so  rich  a 
gift  for  want  of  asking,  especially  in  those  devoted  to  so  high 
and  holy  a  service,  that  requires  so  great  degrees  of  that  spirit 
of  holiness  and  Divine  love  to  purify  their  minds,  and  to  raise 
them  above  their  senses  and  this  present  world !  Oh  !  my 
dear  Brethren,  what  are  we  doing,  that  suffer  our  souls  to  creep 
and  grovel  on  this  earth,  and  do  so  little  aspire  to  the  heavenly 
life  of  christians,  and  more  eminently  of  the  messengers  and 
ministers  of  God,  as  stars,  yea,  as  angels,  which  he  hath  made 
spirits,  and  his  ministers  a  flame  of  fire !  Oh  !  where  are  sovils 
to  be  found  amongst  us,  that  represent  their  own  original,  that 
are  possessed  with  pure  and  sublime  apprehensions  of  God, 
the  Father  of  spirits,  and  are  often  raised  to  the  astonishing- 
contemplation  of  his  eternal  and  blessed  being,  and  his  infinite 
holiness  and   greatness   and   goodness ;    and  are   accordingly 


CVl  THE  LIFE  OF 

burnt  up  with  ardent  love !  And  where  that  holy  fire  is 
wanting',  there  can  be  no  sacrifice,  whatsoever  our  invention,  or 
utterance,  or  gifts  may  be,  and  how  blameless  soever  the  ex- 
ternals of  our  life  may  be,  and  even  our  hearts  free  from  gross 
pollutions;  for  it  is  scarce  to  be  suspected,  that  any  of  us  will 
suffer  any  of  those  strange,  yea,  infernal  fires  of  ambition,  or 
avarice,  or  malice,  or  impure  lusts  and  sensualities,  to  burn 
within  us,  which  would  render  us  priests  of  idols,  of  airy 
nothings,  and  of  dunghill  gods,  yea,  of  the  very  god  of  this 
world — the  prince  of  darkness.  Let  men  judge  us  and  revile 
us  as  they  please,  that  imports  nothing  at  all ;  but  God  forbid 
any  thing  should  possess  our  hearts  but  He  that  loved  us,  and 
gave  himself  for  us ;  for  we  know  we  cannot  be  vessels  of 
honour  meet  for  the  INIaster's  use,  unless  we  purge  ourselves 
from  all  filthiness  of  flesh  and  spirit,  and  empty  our  hearts  of 
all  things  beside  him,  and  even  of  ourselves  and  our  own  will, 
and  have  no  more  any  desires  nor  delights,  but  his  will  alone, 
and  his  glory,  who  is  our  peace,  and  our  life,  and  our  all. 
And,  truly,  I  think  it  were  our  best  and  wisest  reflection  upon 
the  many  difficulties  and  discouragements  without  us,  to  be 
driven  by  them  to  live  more  w  ithin ;  as  they  observe  of  the 
bees,  that  when  it  is  foul  weather  abroad,  they  are  busy  in  their 
hives.  If  the  power  of  external  discipline  be  enervated  in  our 
hands,  yet,  who  can  hinder  us  to  try,  and  judge,  and  censure 
ourselves;  and  to  purge  the  inner  temples,  our  own  hearts, 
witli  the  more  severity  and  exactness?  And  if  we  be  dashed 
and  bespattered  witli  reproaches  abroad,  to  study  to  be  the 
cleaner  at  home ;  and  the  less  we  find  of  meekness  and  charity 
in  the  world  about  us,  to  preserve  so  much  the  more  of  that 
sweet  temper  within  our  own  hearts ;  blessing  them  that  curse 
us,  and  praying  for  them  that  persecute  us  ;  so  shall  \\e  most 
effectually  prove  ourselves  to  be  the  children  of  our  heavenly 
Father,  even  to  their  conviction  that  will  scarce  allow  us,  in 
any  sense,  to  be  called  his  servants. 

As  for  the  confusions  and  contentions  that  still  abound  and 


ARCHBISHOP  LEIGHTON.-  CVll 

increase  in  this  Cluircli,  and  threaten  to  undo  it,  I  think  our 
wisdom  shall  be,  to  cease  from  man,  and  look  for  no  help  till 
we  look  more  upwards,  and  dispute  and  discourse  less,  and 
fast  and  pray  more ;  and  so  draw  down  our  relief  from  the 
God  of  order  and  peace,  who  made  the  heavens  and  the  earth. 
Concerning  myself,  I  have  nothing  to  say,  but  humbly  to 
entreat  you  to  pass  by  the  many  failings  and  weaknesses  you 
may  have  perceived  in  me  during  my  abode  amongst  you  ;  and 
if  in  any  thing  I  have  injured  or  offended  you,  or  any  of  you, 
in  the  management  of  my  public  charge,  or  in  private  converse, 
I  do  sincerely  beg  your  pardon  :  though,  I  confess,  I  cannot 
make  any  requital  in  that  kind;  for  I  do  not  know  of  any 
thing  towards  me,  from  any  of  you,  that  needs  a  pardon  in 
the  least ;  having  generally  paid  me  more  kindness  and  re- 
spect, than  a  much  better  or  wiser  man  could  either  have 
expected  or  deserved.  Nor  am  I  only  a  suitor  for  your  pardon, 
but  for  the  addition  of  a  further  charity,  and  that  so  great  a 
one,  that  I  have  nothing  to  plead  for  it,  but  that  I  need  it 
much, — your  prayers.  And  1  am  hopeful  as  to  that,  to  make 
you  some  little,  though  very  disproportioned  return  ;  for  what- 
soever becomes  of  me,  (through  the  help  of  God,)  while  I  live, 
you  shall  be  no  one  day  of  my  life  forgotten  by 

Your  most  unworthy,  but  most  affectionate. 
Brother  and  Servant, 

R.  Leighton. 

P.  S.  I  do  not  see  whom  it  can  offend,  or  how  any  shall 
disapprove  of  it,  if  you  will  appoint  a  fast  throughout  your 
bounds,  to  entreat  a  blessing  on  the  seed  committed  to  the 
ground,  and  for  the  other  grave  causes  that  are  still  the  same 
as  they  Avere  the  last  year,  and  the  urgency  of  them  no  whit 
abated ,  but  rather  increased  :  but  in  this  I  prescribe  nothino- 
but  leave  it  to  your  discretion,  and  the  direction  of  God. 

The  account  is  brief,  which  Burnet  has   given,   of 


CVlil  THE  LIFE  OF 

the  last  steps  of  this  holy  man's  episcopal  career.  He 
repaired  to  court,  and  there  tendered  to  Lauderdale 
the  resignation  of  his  dignities.  At  first  the  Duke 
resolutely  opposed  this  jnotion,  but  was  at  last  pre- 
vailed upon  to  obtain  the  King's  consent  in  writing 
for  the  Archbishop's  retirement  at  the  expiration  of  a 
year,  if  his  own  mind  should  not  have  undergone  a 
change  within  that  period^  as  Lauderdale  expected 
would  be  the  case.  The  following  is  a  copy  of  the 
roval  eng-ag-ement. 

"  Charles  R. 

"  It  is  our  Mill  and  pleasure,  that  the  present  Archbishop 
of  Glasgow  do  continue  in  tliat  station  for  one  whole  year ;  and 
Ave  sliall  allow  liberty  to  liim  to  retire  from  thence  at  the  end 
of  that  time. 

"  Given  at  our  Court,  at  Whitehall,  the  Ninth  day  of  Au- 
gust, 1()73;  and  of  our  Reign,  the  Twenty-fifth  Year.  By 
his  Majesty's  command." 

Having  gained  this  pointy  Leighton  went  back  de- 
lighted, and  observed  to  Burnet_,  that  "  there  w^as  now 
but  one  uneasy  stage  between  him  and  rest^  and  he 
would  wrestle  through  it  the  best  he  could."  Accord- 
ingly, no  sooner  was  the  year  completed^  than  he 
hastened  up  to  London,  and  laid  down  his  archbishop- 
ric, which  was  restored  to  its  former  possessor  Dr. 
Alexander  Burnet.  After  his  resignation^  he  resided 
for  a  short  time  in  the  College  of  Edinburgh  :  whence 
he  retired  to  Broadhurst,  a  demesne  in  the  parish  of 
Horsted  Keynes,  Sussex^  belonging  to  liis  sister^  tlie 


ARCHBISHOP  LEIGHTON.  CIX 

widow  of  Edward  Liohtmaker,  Esq. ;  and  with  her  he 
continued  till  his  death. 

The  slightest  notice  is  more^  perhaps,  than  ought  to 
be  bestowed  on  the  account  which  Robert  Law  has 
penned  of  the  transaction  just  narrated  ;  since  to  those 
who  have  the  least  acquaintance  with  Leighton's  cha- 
racter, it  must  appear  on  the  face  of  it  to  be  an  absurd 
slander.  It  is  pretended,  that  the  Archbishop  never 
meant  to  descend  from  his  station ;  but  Lauderdale, 
whom  he  had  offended,  persuaded  the  King  to  take  in 
good  earnest  his  hypocritical  resignation^  notwithstand- 
ing the  utmost  efforts  of  Sir  Ellis  and  other  court 
friends  to  avert  that  catastrophe.  Thus  was  the  poor 
Archbishop,  as  this  shameless  story-teller  would  have 
it  believed^  overreached  in  his  own  craftiness. 

Dismissing-  this  contemptible  fabrication,  and  along 
with  it  another  idle  tale,  that  his  object  was  to  exchange 
his  Scotch  bishopric  for  one  in  England,  we  may 
advert  to  an  account  which,  if  not  quite  correct,  yet  is 
probably  not  quite  devoid  of  truth. 

The  account  is  that  Leighton^  finding  his  authority 
in  the  diocesan  synod  of  Glasgow  but  w^eak,  while  he 
administered  that  see  under  the  title  of  Commendatory 
procured  himself  to  be  elected  Archbishop  on  the  27th 
of  October,  1671  ;  but  the  Duke  of  Lauderdale  did 
not  ratify  the  election  by  the  Fling's  letters  patent,  as 
is  usually  done  in  such  cases.  Some  have  supposed 
that  this  disgusted  Leighton,  and  determined  or 
hastened  his  resignation.  Lauderdale  tried  at  first  to 
divert  him  from  this  step  ;  but  when  that  crafty  minister 
was  endangered  by  a  vote  of  the  House  of  Commons, 


ex  THE  LIFE  OF 

it  occurred  to  him  that  he  might  gain  over  the  episco- 
pal bench  to  his  side,  and  thus  ^vard  off  an  impeach- 
ment, by  making  use  of  Leighton's  resignation,  which 
Avas  lelt  in  his  hands,  and  by  reinstating  Burnet  *, 
whose  deprivation  had  given  mortal  offence  to  the 
English  Bishops. 

It  is  very  credible  that  Lauderdale  was  induced  by 
these  considerations  to  accept  tlie  resignation,  which 
he  would  otherwise  have  steadily  refused ;  however 
willing,  on  the  score  of  personal  feeling,  to  be  fairly 
rid  of  a  prelate,  who  had  never  stooped  to  solicit  his 
favour,  and  seldom  appeared  at  his  levees.  But  this 
admission  will  nowise  impugn  the  Archbishop's  sin- 
cerity in  making  the  tender.  The  reasons  for  resign- 
ing, which  he  himself  assigned  in  a  paper  that  has 
appeared  in  Bower's  History  of  the  University  of 
Edinburgh,  will  find  ready  credit  with  fair  and  think- 
ing men ;  inasmuch  as  they  perfectly  accord  with  the 
general  tone  of  his  mind,  of  his  life  and  conversation. 
They  are  the  following  : — 

"  Whatsoever  others  may  judge,  they  that  know 
what  passed  before  my  engaging  in  this  charge  will  not 
(I  believe)  impute  my  retreat  from  it  to  levity  or  unfix- 
edness  of  mind,  considering  how  often  I  declared 
beforehand,  both  by  word  and  writing,  the  great  sus- 
picions 1  had  that  my  continuance  in  it  would  be  very 
short ;  neither  is  it  from  any  sudden  passion  or  sullen 
discontent  that  I  have  now  resigned  it ;  nor  do  I  know 

*  Tliis  bishop  was  translated  to  St.  Andrews,  after  the  assassination 
of  Arclibishop  Sharp,  which  took  place  on  the  third  of  May,  A.  D.  Hi 79, 
on  Magus  Moor.     He  died  on  tlie  24th  August  1084. 


ARCHBISHOP  LEIGHTON.  CXI 

any  cause  imaginable  for  any  such  thing ;  but  the 
true  reasons  of  ray  retiring  are  plainly  and  briefly 
these. 

"  1.  The  sense  I  have  of  the  dreadful  weight  of 
whatsoever  charge  of  souls_,  and  all  kind  of  spiritual 
inspection  over  people,  but  much  more  over  ministers, 
and  withal  of  my  own  extreme  unworthhiess  and  unfit- 
ness for  so  high  a  station  in  the  church ;  and  there  is 
an  episcopal  act  that  is  above  all  others  formidable  to 
me,  the  ordaining-  of  ministers. 

^'  2.  The  continuing  and  daily  increasing  divisions 
and  contentions,  and  many  other  disorders  of  this 
church,  and  the  little  or  no  appearance  of  their  cure 
for  our  tune  ;  and  as  little  hope^  amidst  those  conten- 
tions and  disorders,  of  doing  any  thing'  in  this  station 
to  promote  the  great  design  of  religion  in  the  hearts 
and  lives  of  men^  which  were  the  only  reason  of  con- 
tinuing in  it,  though  it  were  with  much  pains  and 
reluctance. 

''  3.  The  earnest  desire  I  have  long  had  of  a  retired 
and  private  life,  which  is  now  much  increased  by  sick- 
liness and  old  age  drawing  on,  and  the  sufficient  expe- 
rience I  have  of  the  folly  and  vanity  of  the  world. 

"■  To  add  any  further  discourse,  a  large  apology  in 
this  matter  were  to  no  purpose  ;  but  instead  of  remov- 
ing other  mistakes  and  misconstructions,  would  be  apt 
to  expose  me  to  one  more  ;  for  it  would  look  like  too 
much  valuing  either  of  myself  or  of  the  world's  opinion_, 
both  which  I  think  I  have  so  much  reason  to  despise." 

Of  the  discourse  and  employments  of  this  man  of 


CXll  THE  LIFE  OF 

God^  (luring-  the  sequel  of  his  life,  we  have  no  complete 
account.  Some  few  particulars,  however,  which  are 
mostly  gleaned  from  his  nephew's  letter  to  the  Bishop 
of  Salisbury,  the  pen  of  biography  will  not  be  employed 
amiss  in  recording. 

We  have  seen  that  it  was  his  purpose^  in  divorcing 
himself  from  the  world^  to  give  up  the  remnant  of  his 
days  to  secret  and  tranquil  devotion.  Having  spent 
his  prime  in  the  active  duties  of  his  profession,  and  in 
the  service  of  his  fellow-creatures,  he  saw  no  impro- 
priety, but  rather  a  suitableness,  in  consecrating  his 
declining  years  more  immediately  to  God;  and  in 
making  the  last  stage  of  earthly  existence  a  season  of 
unintermitted  preparation  for  the  scene,  upon  which  he 
was  to  enter  at  the  end  of  his  journey.  Accordingly 
he  lived  in  great  seclusion ;  and  abstained,  to  the  ut- 
most that  charity  and  courtesy  would  allow,  from 
giving  and  receiving  visits.  Let  it  not  be  supposed, 
however,  that  he  withdrew  from  ministerial  employ- 
ments. After  disburdening  himself  of  the  episcopal 
dignity,  he  again  took  to  the  vocation  of  a  parish 
minister,  and  was  constantly  engaged  at  Horsted 
Keynes,  or  one  of  the  neighbouring  churches,  in  read- 
ing prayers  or  in  preaching.  In  the  peasant's  cottage, 
likewise^ 

his  tongue  dropped  manna: 


and  long  after  his  decease  he  was  talked  of  by  the  poor 
of  his  village  with  affectionate  reverence.  With  deep 
feeling  would  they  recall  his  divine  counsels  and  conso- 
lations ;  his  tenderness  in  private  converse ;  and  the 


ARCHBISHOP  LEIGHTOM.  CXIII 

impressive  sanctity,  which  he  carried  into  the  solemni- 
ties of  public  worship. 

Leighton  was  not  by  nature  morose  and  ascetic  :  yet 
something-  of  a  cloisteral  complexion  appears  to  have 
been  wrought  in  him  by  the  character  of  the  times, 
and  by  the  scarcity  of  men  like-minded  with  himself. 
He  plunged  into  the  solitudes  of  devotion,  with  a  view 
to  escape  from  the  polluting  commerce  of  the  world  ; 
to  gain  the  highest  places  of  sacred  contemplation, 
and  to  maintain  perpetual  intercourse  with  heaven. 

That  he  was  no  friend  to  monastic  seclusion  is  cer- 
tain. He  reckoned  the  greater  number  of  the  regular 
clergy  in  Roman  Catholic  counti'ies,  to  be  little  better 
than  ignavi  fures,  rapacious  drones  ;  at  the  same  time 
that  he  recognised  among  them  a  few  specimens  of 
extraordinary  growth  in  religion  ;  and  thought  he  had 
discovered  in  the  piety  of  some  conventual  recluses  a 
peculiar  and  celestial  flavour,  which  could  hardly  be 
met  with  elsewhere.  Of  their  sublime  devotion  he 
often  spoke  with  an  admiration  approaching  to  rapture  ; 
and  much  he  wished,  that  the  sons  of  a  purer  faith  and 
discipline  could  match  them  in  that  seraphic  strength 
and  swiftness  of  wing,  by  which  they  soared  to  the 
topmost  branches  of  divine  contemplation,  to  crop  the 
choicest  clusters  of  heavenly  fruitage.  "It  is  not," 
he  would  say,  '^  the  want  of  religious  houses,  but  of 
spiritual  hearts,  that  glues  the  wing  of  our  affections, 
and  hinders  the  more  frequent  practice  of  this  leading 
precept  of  the  divine  law, — fervently  to  lift  up  our 
souls  unto  God,  and  to  have  our  conversation  in 
heaven,"     His  opinion  was  that  a  mixed  life,   or,    as 

Vol.  I.  h 


CXIV  THE  LIFE  OF 

he  beautifully  termed  it^  an  angelical  life,  was  the 
most  excellent ;  a  life  spent  between  ascending  to 
fetch  blessings  from  above,  and  descending  to  scatter 
them  among  mortals.  Would  christians  retreat 
occasionally  from  the  dizzy  whirl  of  life,  and  give 
themselves  time  to  reflect,  they  might  become  ena- 
moured of  those  beauties,  which  he  above  the  com- 
pass of  natural  vision  on  the  summit  of  God's  holy 
mountain.  Some  of  the  prelates  and  fathers  of  the 
first  ages  had,  according  to  his  notions,  hit  the  happy 
medium  ;  and,  by  mingling  pastoral  ministrations  with 
devotional  retirement,  had  earned  a  better  meed  than  is 
due  to  the  votaries  of  a  severe  and  unprofitable  solitude. 
Of  the  devotion  which  mingled  with  his  own  life, 
flowing  easily  from  a  well-spring  of  divine  love  in  his 
soul,  it  would  be  hard  to  speak  extravagantly.  Prayer 
and  praise  were  his  business  and  his  pleasure.  So 
earnest  was  his  manner  of  praying  that  his  soul  seemed 
carried  up  to  heaven  by  the  energy  of  his  aspirations. 
Although  none  was  ever  less  tainted  with  a  mechanical 
spirit  in  religion,  yet  he  denied  that  the  use  of  written 
forms  put  to  flight  the  power  of  devotion  ;  and  he 
himself  occasionally  employed  them  with  a  fervency 
and  feeling,  by  which  his  hearers  were  powerfully 
excited.  To  the  Lord's  prayer  he  was  particularly 
partial,  and  said  of  it,  ^^  Oh,  the  spirit  of  this  prayer 
would  make  rare  christians."  Considering  prayer, 
fervent,  frequent,  intercessory  prayer,  to  be  a  capital 
part  of  the  clerical  oflice,  he  would  repeat,  w  ith  great 
approbation,  that  apoplithegm  of  a  pious  bishop ; 
Nccc6-sc   csty  non  id   multum   Ic^amiis,  sed  2(t  miiltum 


ARCHBISHOP  LEIGHTON.  CXV 

oremus.  This  he  looked  upon  as  the  vessel  which 
alone  draws  living"  water  from  the  well  of  divine  mys- 
teries. Without  it  he  thought  the  application  of  the 
greatest  human  powers  to  theology  would  turn  out  a 
laborious  vanity  :  and  in  support  of  this  opinion  he 
adduced  the  confession  of  Erasmus,  that  when  he 
began  to  investigate  the  truths  of  Revelation,  he 
thought  he  understood  them  pretty  well ;  but,  after 
much  study  of  commentators,  he  was  infinitely  more  per- 
plexed than  before.  With  what  a  holy  emphasis  would 
Leighton  exclaim  in  commenting  upon  those  words  of 
David ;  ''  Thou  (O  God)  hast  taught  me  :"  "  Non  homi- 
nes^  nee  consiietudo,  nee  indiistria  meuy  sed  tu  docuisti." 

It  is  not,  however,  to  be  imagined  that  this  great 
prelate,  who  was  himself  one  of  the  most  learned  men 
of  a  very  learned  age,  undervalued  human  erudition. 
On  the  contrary,  he  greatly  encouraged  it  in  his  clergy ; 
and  has  been  heard  to  declare,  that  there  could  not  be 
too  much,  if  it  were  but  sanctified.  But  then  he  set 
far  higher  store  by  real  piety ;  and  would  remark, 
with  a  felicitous  introduction  of  a  passage  from  Seneca ; 
^'NoH  opus  est  multis  Uteris  ad  bonam  mentem,  but  to  be 
established  in  grace  and  replenished  with  the  spirit." 
Pointing  to  his  books,  one  day,  he  said  to  his  nephew, 
"  One  devout  thought  is  worth  them  all ;" — meaning, 
no  doubt,  that  no  accumulation  of  knowledge  is  of  any 
value  in  comparison  with  genuine  holiness. 

Of  his  delight  in  the  inspired  volume  we  have  ample 
evidence  in  his  writings,  which  are  beautifully  studded 
with  gems  extracted  from  that  sacred  mine.  How 
would  he  lament  that  most  people,  instead  of  feeding 

h  2 


CXVl  THE  LIFE  OF 

upon  scriptural  verities,  instead  of  ruminatmg-  on  them 
leisurely,  and  prolong-ing  the  luxury  as  skilful  epicures 
•would,  rather  swallowed  them  down  whole  like  bitter 
pills^  of  which  the  taste  is  industriously  disguised  I 
His  French  bible,  now  in  the  library  of  Dunblane^  is 
marked  in  numerous  places ;  and  the  blank  leaves  of 
it  are  filled  with  extracts  made  by  his  own  pen  from 
Jerome,  Chrysostom,  Gregory  Nazianzen,  and  several 
other  Fathers.  But  the  bible^  which  he  had  in  daily 
use,  gave  yet  stronger  testimony  to  his  intimate  and 
delightful  acquaintance  with  its  contents.  With  the 
book  of  psalms  he  was  particularly  conversant,  and 
would  sometimes  style  it,  by  an  elegant  application  of 
a  scriptural  metaphor,  "  a  bundle  of  myrrh,  that  ought 
to  lie  day  and  night  in  the  bosom  *."  "  Scarce  a  hue 
in  that  sacred  psalter  (writes  his  nephew)  that  hath 
passed  without  the  stroke  of  his  pencil." 

To  him  the  sabbath  was  a  festive  day ;  and  he 
would  repair  to  God's  house  with  a  willing  spirit  when 
his  body  was  infirm.  One  rainy  Sunday,  when  almost 
disabled  by  illness  from  going  abroad,  he  still  persisted 
in  attending  church,  and  said  in  excuse  for  his  apparent 
rashness  ;  "  Were  the  weather  fair  I  would  stay  at  home, 
but  since  it  is  foul  I  must  go ;  lest  I  be  thought  to  coun- 
tenance, by  my  example,  the  irreligious  practice  of  letting 
trivial  hindrances  keep  us  back  from  public  worship." 

Averse  as  he  was  to  parade  of  all  kinds,  and  espe- 
cially to  dizening  out  religion  in  modish  draperies,  yet 
he  was  mA  for  shrouding  her  in  a  gloomy  cowl,  nor  for 
exposing   her   to   needless  scorn,  as  he  thought  the 

*  Song  of  Solomon,  chap.  i.  v.  13. 


ARCHBISHOP  LEIGHTON.  CXVll 

Quakers  did,  by  dressing*  her  with  '^  an  hood  and 
bells."  It  was  his  wish  to  see  public  worship  so  or- 
dered as  to  exclude  superfluous  ornament ;  while  it 
preserved  those  sober  decencies,  which  at  once  protect 
the  majesty  of  religion,  and  help  to  keep  awake  a 
devout  spirit  in  the  worshipper. 

It  may  have  appeared  to  some  of  my  readers,  that 
Leighton's  latitudinarian  views  on  the  subject  of  eccle- 
siastical polity  bordered  upon  the  romantic,  and  were 
unsuitable  to  the  present  imperfect  state  of  the  christian 
church.  But  it  is  due  to  him  not  to  forg-et^  that  he  was 
an  inexorable  enemy  to  laxity  and  disorder ;  and  main- 
tained the  necessity  of  a  regular  and  exact  administra- 
tion of  the  church,  although  he  was  comparatively 
indifferent  about  the  form  of  that  administration,  if  it 
did  but  ensure  a  g-ood  supply  for  the  religious  wants  of 
the  people.  "  The  mode  of  church  government,'^  he 
would  say^  "  is  immaterial ;  but  peace  and  concord, 
kindness  and  goodwill,  are  indispensable.  But,  alas,  I 
rarely  find,  in  these  days,  men  nerved  with  a  holy 
resolution  to  contend  for  the  substance  more  than  for 
the  ceremony ;  and  disposed  in  weak  and  indifferent 
things  to  be  weak  and  compliant."  Among  such 
things  he  classed  those  points  of  discipline  on  which 
the  dissenters  stood  out,  declaring  that  "  he  could  not 
in  earnest  find  them  to  amount  to  more." 

The  religion  of  this  pre-eminent  saint  was  incorpo- 
rated with  the  whole  frame  of  his  life  and  conversation. 
This  gave  a  peculiarity,  which  was  striking  and  im- 
pressive, to  many  of  his  ordinary  actions.  They  were 
the  same  things  which  other  men  did^  but  they  were 


CXVlll  THE  LIFE  OF 

done  in  another  manner,  and  exhibited  the  shining 
^rint  of  his  angelic  spirit.  So  impressively  was  this 
the  case,  that  his  nephew,  when  a  little  child,  struck 
with  his  reverential  manner  of  saying  grace  after  a 
meal,  observed  to  his  mother,  that  "  his  uncle  did  not 
give  thanks  like  other  folk." 

It  may  be  doubted  whether  Christianity,  in  the  days 
of  its  youthful  vigour,  gave  birth  to  a  more  finished 
pattern  than  Leighton  of  the  love  of  holiness.  It  was 
truly  his  reigning  passion  ;  and  his  longing  to  depart 
hence  grew  out  of  an  intense  desire  to  be  transformed 
into  the  divine  likeness.  ""  To  be  content  to  stay 
always  in  this  world,"  he  observed  *'  is  above  the 
obedience  of  angels.  Those  holy  spirits  are  employed 
according  to  the  perfection  of  their  natures,  and  rest- 
lessness in  hymns  of  praise  is  their  only  rest:  but  the 
utmost  we  poor  mortals  can  attain  to,  is  to  lie  awake 
in  the  dark,  and  a  great  piece  of  art  and  patience  it  is 
spatiosam  fallere  noctein."  Often  would  he  bewail  the 
proneness  of  christians  to  stop  short  of  that  perfection, 
the  pursuit  of  which  is  enjoined  upon  us ;  and  it  was 
his  grief  to  observe,  that  even  good  men  are  content  to 
be  ''  low  and  stunted  vines."  The  wish  nearest  his 
heart  was,  to  attain  to  the  measure  of  the  stature  of  the 
fulness  of  Christ ;  and  all  his  singularities,  for  such  to 
our  reproach  they  are,  arose  from  this  desire  being  in 
him  so  much  more  ardent  than  it  is  in  ordinary  chris- 
tians. In  the  subjoined  letter  this  habit  of  mind,  this 
insatiable  longing  after  perfect  holiness,  is  finely  por- 
trayed. It  was  written  when  he  was  principal  of  the 
University  of  Edinburgh. 


ARCHBISHOP  LEIGHTON.  CXIX 

Sir, 

Oh  !  what  a  weariness  is  it  to  Uve  amongst  men,  and  find 
so  few  men;  and  amongst  christians,  and  find  so  few  christians; 
so  much  talk  and  so  little  action  :  religion  turned  almost  to  a 
tune  and  air  of  words ;  and  amidst  all  our  pretty  discourses, 
pusillanimous  and  base,  and  so  easily  dragged  into  the  mire, 
self  and  flesh  and  pride  and  passion  domineering,  while  we 
speak  of  being  in  Christ  and  clothed  with  him,  and  believe  it, 
because  we  speak  it  so  often  and  so  confidently.  Well,  I 
know  you  are  not  willing  to  be  thus  gulled  ;  and  having  some 
glances  of  the  beauty  of  holiness,  aim  no  lower  than  perfec- 
tion, which  in  the  end  we  hope  to  attain  ;  and  in  the  mean- 
while the  smallest  advances  towards  it  are  more  worth  than 
crowns  and  sceptres.  I  believe  it,  you  often  think  on  these 
words  of  the  blessed  champion  Paul,  (1  Cor.  ix.  24,  &c.,)  There 
is  a  noble  guest  within  us.  Oh !  let  all  our  business  be  to 
entertain  him  honourably,  and  to  live  in  celestial  love  within; 
that  will  make  all  things  without  be  very  contemptible  in  our 
eyes. — I  should  rove  on  did  not  I  stop  myself,  it  falling  out 
well  too  for  that,  to  be  hard  upon  the  post  hours  ere  I  thought 
of  writing.  Therefore,  "  good  night,"  is  all  I  add  ;  for  what- 
ever hour  it  comes  to  your  hand,  I  believe  you  are  as  sensible 
as  I  that  it  is  still  night :  but  the  comfort  is,  it  draws  nigh 
towards  that  bright  morning  that  shall  make  amends. 

Your  weary  fellow-pilgrim, 

R.  L. 

It  would  perhaps  be  inexpedient  for  every  one  to 
attain  such  habits  of  religious  abstraction,  and  to  keep 
as  much  aloof  from  the  world,  as  Leighton  did  in  the 
period  of  his  life  we  are  now  reviewing.  Indeed,  he 
himself  expressed  his  conviction,  that  "  a  thorough 
practical  belief  of  those  things,  which  we  all  acknow- 


CXX  THE  LIFE  OF 

ledge  to  be  true  with  respect  to  the  eternal  world, 
would  hinder  us  from  buying-  and  selling,  and  interfere 
with  the  necessary  business  of  life ;  or  at  least,  would 
render  it  an  intolerable  drudgery."  God  is  therefore 
indulgent  to  our  state  and  condition,  in  not  commonly 
letting  in  upon  our  minds  more  vivid  views  of  futu- 
rity. Nevertheless,  it  is  of  vast  advantage  to  have 
before  our  eyes  some  bright  instances  of  saints  who 
have  outstripped  their  competitors,  and  have  gained 
the  summit  of  the  hill  up  which  the  train  of  feebler 
pilgrims  is  still  painfully  toiling.  Such  extraordinary 
proficients  in  the  life  and  power  of  godliness  are  the 
spiritual  salt  which  keeps  the  world  from  corruption. 
They  rebuke  the  slackness  of  those  half-hearted  home- 
sick mariners,  who  stand  off  and  on,  wistfully  eyeing 
the  shore  from  which  they  have  reluctantly  parted, 
instead  of  at  once  launching  into  the  deep,  and  making 
sail  for  a  better  country.  They  prevent  a  scandalous 
depression  of  the  standard  of  christian  piety ;  they 
animate  the  despondent  to  hope  and  perseverance  ; 
and  they  prove,  with  a  demonstration  which  puts  to 
shame  the  cavils  of  the  sceptic,  how  superior  christian 
philosophy  is  in  the  formation  of  character  to  the  most 
elaborate  systems  of  human  ethics. 

Of  the  effectual  eloquence  of  Leighton's  great  ex- 
ample a  striking  instance  is  adduced  in  Mr.  Edward 
Lightmaker's  letter.  The  writer's  father,  after  wit- 
nessing the  holy  and  mortified  life  of  this  eminent 
saint,  became  sensible  that  a  man  is  in  no  safe  con- 
dition for  dying,  unless  he  be  striving  after  the  highest 
degrees  of  piety.     "  If  none  shall  go  to  heaven,"  he 


ARCHBISHOP  LEIGHTON.  CXXl 

exclaimed,  *'  but  so  holy  a  man  as  this,  what  will 
become  of  me  ?"  Under  these  impressions  he  very 
much  withdrew  from  the  world,  relinquished  a  profit- 
able business  because  of  its  dangerous  entanglements, 
and  made  the  care  of  his  ultimate  felicity  his  chief 
occupation. 

Such  consequences  might  well  be  expected  to  flow 
from  an  intimacy  with  Leighton^  for  his  discourse 
breathed  the  spirit  of  heaven.  To  no  one,  perhaps^ 
do  the  exquisite  lines  of  the  Christian  poet  Cowper 
more  accurately  apply  : — 

When  one  that  holds  communion  with  the  skies 
Has  filled  his  urn  where  these  pure  waters  rise, 
And  once  more  ming'les  with  us  meaner  things, 
'Tis  e'en  as  if  an  angel  shook  his  wings ; 
Immortal  fragrance  fills  the  circuit  wide. 
That  tells  us  whence  his  treasures  are  supplied. 

He  seldom  discoursed  on  secular  matters  without 
happily  and  naturally  throwing  in  some  spiritual  reflec- 
tions ;  and  it  was  his  professed  opinion,  that  nothing 
takes  oft"  more  from  the  authority  of  ministers  and  the 
efficacy  of  their  message,  than  a  custom  of  vain  and 
frivolous  conversation.  Indeed,  "  he  had  brought 
himself  into  so  composed  a  gravity,  (writes  his  first 
biographer,)  that  I  never  saw  him  laugh,  and  but 
seldom  smile  ;  and  he  kept  himself  in  such  a  constant 
recollection,  that  I  do  not  remember  that  I  ever  heard 
him  say  one  idle  word.  He  seemed  to  be  in  a  perpe- 
tual meditation."  Although  he  was  not  at  all  given  to 
sermonize,  yet  any  little  incident  that  fell  under  his 
observation  would  cause  some  pious  sentiment  to  drop 


CXXll  THE  LIFE  OF 

from  him^  just  as  the  slightest  motion  makes  a  full 
goblet  run  over.  Meeting  a  blind  beggar  one  day,  he 
observed,  ^'  Methinks  this  poor  sufferer  cries  out  in 
behalf  of  the  whole  human  race,  as  its  representative ; 
and  let  what  he  so  earnestly  craves  be  given  him,  as 
readily  as  God  bestows  a  cure  on  the  spiritually  blind 
who  ask  it."  "  It  is  extremely  severe,"  said  his  sister 
to  him,  speaking  of  the  weather :  '^  But  thou,  O  God, 
hast  made  summer  and  winter,"  was  his  devout  reply. 
Some  one  saying,  "  You  have  been  to  hear  a  ser- 
mon :"  "  \  met  a  sermon,"  was  his  answer,  ^'  a  sermon 
de  facto,  for  I  met  a  corpse  ;  and  rightly  and  profitably 
are  the  funeral  rites  observed  when  the  living  lay  it  to 
heart."  Thus  he  endeavoured  to  gather  spiritual  good 
out  of  every  passing  circumstance,  and  to  communicate 
good  to  others. 

In  a  soul  so  full  of  heaven  there  was  little  room  for 
earthly  attachments.  Indeed,  the  whole  tone  of  his 
discourse,  and  the  constant  tenour  of  his  life,  evinced 
his  detachment,  not  only  from  pomps  and  riches  and 
delicacies,  but  from  what  are  usually  esteemed  to  be 
common  comforts  and  necessaries.  To  his  judgment 
the  middle  condition  of  life  best  approved  itself  "^  Bet- 
ter to  be  in  the  midst,"  were  his  words,  "  between  the 
two  pointed  rocks  of  deep  penury  and  high  prosperity, 
than  to  be  on  the  sharps  of  either."  But  his  choice, 
to  quote  his  own  emphatic  expression,  was  to  choose 
notliing,  and  he  left  it  to  a  better  wisdom  than  his  own 
to  carve  out  his  earthly  lot.  "  If  we  are  born  to  worldly 
greatnesses,  let  us  even  take  them,  and  endeavour  to 
make   friends  with  them  who  shall  stand  us  in  good 


ARCHBISHOP  LEIGHTON.  CXXIU 

stead,  when  we  are  put  out  of  our  stewardship  :  but 
to  desh'e  that  our  journey  should  be  by  the  troublesome 
and  dangerous  road  of  worldly  prosperity,  is  a  mighty 
folly."  He  was  pleased  with  an  ingenious  similitude 
of  Dr.  Sale's,  who  compares  the  good  things  of  this  life 
to  mushrooms,  which  need  so  many  precautions  in  eat- 
ing, that  wholly  to  waive  the  dish  is  the  safest  wisdom. 
To  corporeal  indulgences  none  was  ever  more  indif- 
ferent. Indeed,  he  practised  a  rigid  abstemiousness, 
keeping  three  fasts  in  the  week,  and  one  of  them  always 
on  the  Sunday,  not  from  a  superstitious  esteem  of  the 
bodily  penance,  but  in  order  to  make  the  soul  light  and 
active  for  the  enjoyment  of  that  sacred  festival.  His 
nephew  thinks  that  he  injured  his  health  by  excessive 
abstinence :  but  his  own  maxim  was,  that  "  little 
eating  and  little  speaking  do  no  one  any  harm  ;"  and 
he  would  say  pleasantly  when  dinner  was  announced, 
"  Well,  since  we  are  condemned  to  this,  let  us  sit  down." 
His  notions  of  the  moderation  which  Christians  ought 
to  exercise  at  the  table,  will  be  generally  accounted 
extravagant.  When  his  sister  once  invited  him  to  eat 
of  a  particular  dish,  extolling  its  goodness,  he  declined 
it,  saying,  "  What  is  it  good  for,  but  to  please  a 
wanton  taste  ?  One  thing  forborne  is  better  than 
twenty  things  taken."  '^  But,"  answered  Mrs.  Light- 
maker,  "  why  were  these  things  bestowed  on  us  ? " 
^*To  see,"  he  rejoined,  ^' how  well  we  could  forbear 
them  ;"  and  then  added,  '^  Shall  I  eat  of  this  delicacy, 
while  a  poor  man  wants  his  dinner  ?"  He  thought 
people  in  general  much  too  expensive  and  curious  in 
the  preparation  of  their  meals,  and  wished  this  domestic 


CXXIV  THE  LIFE  OF 

profusion  were  turned  into  a  channel  of  distribution 
to  the  poor.  Every  thing-  beyond  the  mere  neces- 
saries of  life  he  termed  the  overflowings  of  a  full 
cup,  which  ought  not  to  run  to  waste^  but  to  descend 
into  tlie  poor  man's  platter.  The  gratifications  of 
bodily  appetite  would  not,  he  was  persuaded,  be  so 
much  reckoned  on,  if  professed  christians  had  more 
''  spiritual  sensuality,"  as  he  often  termed  that  ardent 
relish,  which  is  the  characteristic  of  sanctified  souls, 
for  the  meat  and  drink,  the  hidden  manna,  of  God's 
immortal  banquet. 

He  used  to  compare  a  man's  station  in  life  to  an  im- 
prisonment, and  observed,  that,  '^'^  although  it  is  right 
to  keep  the  place  of  our  confinement  clean  and  neat, 
it  were  ill  done  to  build  upon  it."  His  sister,  think- 
ing he  carried  his  indifference  to  earthly  things  too 
far,  and  that  his  munificence  required  some  check, 
said  to  him  once,  "  If  you  had  a  wife  and  children, 
you  must  not  act  thus."  His  answer  was,  "  I  know 
not  how  it  would  be,  but  I  know  how  it  should  be, 
'  Enoch  walked  with  God ; — and  begat  sons  and 
daughters,'  " 

In  truth,  his  liberality  was  boundless.  All  that  he 
received  was  transferred  to  the  poor,  except  the  bare 
pittance  which  his  necessities  imperiously  demanded 
for  himself.  Unwilling,  however,  to  gain  any  credit 
for  beneficence,  he  commonly  dispensed  his  bounty 
through  the  hands  of  others,  as  we  learn  from  Burnet, 
who  officiated  as  his  almoner  in  London. 

In  exemplification  of  his  humane  and  amiable 
condescension   to    his  friends  and   dependents,  there 


ARCHBISHOP  LEIGHTON.  CXXV 

is  an  anecdote  which  will  not  disgrace  our  pages. 
He  once  had  a  Roman  Catholic  servant^  who  made 
a  point  of  abstaining"  from  flesh  on  the  fast  days 
prescribed  by  the  Romish  calendar.  Leighton,  being 
apprized  of  this  by  Mrs.  Lightmaker,  commented  on 
the  vanity  of  such  scruples,  yet  requested  her  to 
indulge  the  poor  man  with  such  fare  as  suited  his 
erroneous  piety,  lest  the  endeavour  to  dissuade  him 
from  the  practice  should  drive  him  to  falsehood  or 
prevarication.  "For  to  this,"  he  added,  ^'^many  poor 
creatures  are  impelled^  not  so  much  from  a  corrupt 
inchnation,  as  for  want  of  a  handsome  truth."  So 
gentle  was  he  in  his  construction  of  the  faults  and 
foibles  of  others. 

It  is  of  little  moment  to  ascertain,  even  were  it 
possible^  whether  this  be  the  identical  manservant^ 
whose  idle  pranks  have  earned  him  a  never-dying 
fame  in  Dunblane  and  its  neighbourhood.  The  follow- 
ing story  may  be  taken  as  a  sample  of  the  provoca- 
tions with  which  this  thoughtless  fellow  used  to  try 
his  master's  equanimity.  Having  a  fancy  one  morn- 
ing for  the  diversion  of  fishing,  he  locked  the  door 
of  the  house  and  carried  off  the  key,  leaving  his  mas- 
ter imprisoned.  He  was  too  much  engrossed  with 
his  sport  to  think  of  returning  till  the  evening,  when 
the  only  admonition  he  received  for  his  egregious 
misconduct  was,  "  John,  when  you  next  go  a  fishing, 
remember  to  leave  the  key  in  the  door." 

The  whole  tenour  of  Leighton's  life  proclaims  his 
abhorrence  of  persecution.  His  sister  once  asked 
him,  at  the  request  of    a   friend,    what    he  thought 


CXXVl  THE  LIFE  OF 

was  the  mark  of  the  Beast ;  at  the  same  thue  adding', 
"  I  told  the  inquirer  that  you  would  certainly  answer, 
you  could  not  tell."  "^  Truly  you  said  well,"  replied 
Leighton ;  ''  but,  if  I  might  fancy  what  it  were,  it 
w'ould  be  something  with  a  pair  of  horns  that  pushetli 
his  neighbour,  as  hath  been  so  much  seen  and  prac- 
tised in  church  and  state."  He  also  passed  a  severe 
sentence  on  the  Romanists,  ^'^who,  in  their  zeal  for 
making  proselytes,  fetched  ladders  from  hell  to  scale 
heaven  :"  and  he  deeply  lamented  that  men  of  the 
reformed  church  should  have  given  into  similar 
measures. 

We  have  seen,  in  the  narrative  of  his  public  con- 
duct, how  firmly  he  withstood  the  severe  measures  set 
on  foot  to  produce  an  uniformity  of  worship  in  Scotland. 
Swords  and  halberts,  tongs  and  pincers,  were  very 
unfit  instruments,  in  his  esteem,  for  advancing-  the 
science  and  practice  of  religion,  '^'^The  scripture  tells 
us,  indeed,  of  plucking  out  a  right  eye  for  the  pre- 
servation of  the  whole  body ;  but  if  that  eye  admit  of 
a  cure,  it  should  rather  be  preserved  ;  only  let  its 
cure  be  committed  to  the  dexterous  hands  of  the 
kindest  oculist,  and  not  to  a  mere  bungler,  who  would 
mar  instead  of  healing-.  For  himself  he  would  suffer 
any  thing,  rather  than  touch  a  hair  of  the  liead  of 
those  who  laboured  under  such  pitiable  maladies  as 
errors  in  faith  must  be  accounted.  Or,  if  he  did 
meddle  with  them,  it  should  be  with  such  a  gentle 
touch,  as  would  prove  the  friendliness  of  his  disposition 
and  purpose."  ^'  I  prefer,"  he  has  been  heard  to  say, 
"  an  erroneous  honest  man  before  the  most  orthodox 


ARCHBISHOP  LEIGHTON.  CXXVll 

knave  in  the  world ;  and  I  would  rather  convince  a 
man  that  lie  has  a  soul  to  save,  and  induce  him  to 
live  up  to  that  behef,  than  bring-  him  over  to  my 
opinion  in  whatsoever  else  beside.  Would  to  God 
that  men  were  but  as  holy  as  they  might  be  in  the 
worst  of  forms  now  among-  us!  Let  us  press  them 
to  be  holy,  and  miscarry  if  they  can."  Being-  told 
of  a  person  who  had  changed  his  persuasion,  all  he 
said  was,  ^*  Is  he  more  meek  ;  more  dead  to  the 
world?     If  so,  he  has  made  a  happy  change." 

It  is  related  of  him,  that  g-oing  one  day  to  visit  a 
leading  minister  of  the  presbytery,  he  found  him 
discoursing  to  his  company  on  the  duties  of  a  holy 
life.  Leighton,  instead  of  turning  off  to  the  subject 
of  the  current  reasons  for  nonconformity,  although 
he  had  gone  for  the  express  purpose  of  discussing 
them,  instantly  fell  in  with  the  train  of  conversation, 
and  concluded  his  visit  without  attempting  to  change 
it.  To  some  of  his  friends  who  remonstrated  with 
him  on  this  apparent  oversight, — "  Nay,"  he  replied, 
*^'  the  good  man  and  I  were  in  the  main  agreed ; 
and  for  the  points  in  which  we  differ,  they  are  mostly 
unimportant ;  and  though  they  be  of  moment,  it  is 
advisable  before  pressing  any,  to  win  as  many  volun- 
teers as  we  can." 

This  feature  of  his  character  is  further  illustrated  by 
an  anecdote,  which  there  is  every  reason  to  believe 
authentic.  A  friend  calling  upon  him  one  day,  and 
not  meeting  him  at  home,  learnt  on  inquiry  that  he 
was  gone  to  visit  a  sick  presbyterian  minister  on  a 
horse  which  he  had  borrowed  of  the  catholic  priest. 


CXXVlil  THE  LIFE  OF 

An  interesting  anecdote  may  here  find  a  place^  which 
displays  several  of  Leighton's  admirable  qualities. 

Travelling  with  a  friend  in  the  vicinity  of  Dunblane, 
he  was  suddenly  arrested  by  a  cry  of  distress.  On 
looking  towards  the  quarter  from  which  it  came,  he  saw, 
at  some  little  distance,  a  man  who  implored  his  assist- 
ance, and  pointed  to  another  man  who  was  stretched  on 
the  ground,  apparently  in  the  last  agonies.  Leighton 
instantly  quitted  his  carriage  and  advanced  to  the 
spot,  when  the  wretch  who  seemed  at  the  point  of 
death,  but  was  only  feigning,  started  up  from  the 
ground,  and  joined  in  robbing  the  compassionate 
bishop.  Having  accomplished  their  nefarious  project, 
they  allowed  him'to  return  to  his  carriage.  But  hardly 
had  he  set  off  "again,  when  the  man  he  had  first  en- 
countered came  running  after  him,  and  conjured  him, 
with  the  air  and  voice  of  distraction,  to  return  to  his 
assistance,  as  his  comrade  was  indeed  expiring.  The 
travellers  were  naturally  suspicious  of  some  new  vil- 
lainy :  but  observing  the  genuine  terror  imprinted 
on  the  features  of  the  suppliant,  they  complied  with 
his  request,  and  on  reaching  the  spot,  found  the  other 
footpad  actually  dead, — a  moiuiment  of  the  righteous 
judgment  of  heaven.  Leighton  preached  a  sermon 
on  the  occasion. 

His  sobriety  of  mind  and  soundness  of  judgment 
ought  not  to  be  passed  over  in  silence.  These  quali- 
ties were  conspicuous  in  his  never  pretending  to  deve- 
lope  the  secret  things  of  God,  notwithstanding  the 
variety  of  his  learning  and  his  talent  for  high  specula- 
tion.    Instead  of  hazarding  a  guess  on  a  diilicult  point 


ARCHBISHOP    LEIGHTON.  CXXIX 

to  which  he  had  been  requested  to  turn  his  thoughts, 
he  said  to  the  inquirer,  on  meeting'  him  some  time 
afterwards,  ''  I  have  not  yet  got  the  lesson  you  set 
me."  And  to  his  nephew,  who  comphxined  that  there 
was  a  certain  text  of  scripture  which  he  could  not 
understand,  his  answer  was,  "  And  many  more  that  I 
cannot."  In  reverently  standing  aloof  from  those 
mysteries  of  the  divine  nature  and  government,  which 
are  enshrined  in  a  light  no  mortal  eye  can  gaze  upon 
undazzled,  he  discovered  a  judgment  equal  to  his 
modesty,  and  exemplified  the  saying  of  Solomon,  that 
*'  with  the  lowly  is  wisdom."  Being  once  interrogated 
about  the  saints  reigning  with  Christ,  he  tried  to  elude 
the  question  by  merely  replying,  ''  If  we  suffer  with 
him,  we  shall  also  reign  with  him."  Pressed,  how- 
ever, to  give  his  opinion,  whether  the  saints  would 
exercise  rule  in  the  earth,  although  Christ  should  not 
in  person  assume  the  sovereignty,  he  answered  with 
exquisite  judgment,  "If  God  hath  appointed  any  such 
thing  for  us,  he  will  give  us  heads  to  bear  such  liquor : 
our  preferment  shall  not  make  us  reel."  Prying  into 
matters  of  this  nature,  which  the  spirit  of  God  has 
apparently  sealed  up  from  man's  inquisitiveness,  was  in 
his  estimation  indecent  and  dangerous  ;  and  he  thought 
that  passionate  curiosity  which  overleaps  the  boun- 
daries of  revelation  might  be  well  rebuked  by  the 
angel's  answer  to  Manoah,  "  Why  askest  thou  thus 
after  my  name,  seeing  it  is  secret  ?"  '^  Enough_,"  he 
said,  '^is  discovered  to  satisfy  us,  that  righteousness 
and  judgment  are  within,  although  round  about  his 
throne  are  clouds  and  darkness  :"  and  he  blamed  those 

Vol.  I.  i 


CXXX  THE  LIFE  OF 

"who  boldly  venture  into  the  very  thick  darkness 
and  deepest  recesses  of  the  divine  majesty."  "That 
prospect  of  election  and  predestination,"  said  he,  "  is  a 
g-reat  abyss,  into  which  I  choose  to  sink,  rather  than 
attempt  to  sound  it.  And  truly  any  attempt  at  throw- 
ing light  upon  it  makes  it  only  a  greater  abyss,  and  is 
a  piece  of  blameable  presumption."  In  conformity 
with  these  sound  views,  he  always  endeavoured,  when 
Principal  of  the  University  of  Edinburgh,  to  repress 
such  perilous  inquiries;  judging  them  of  a  nature  to 
make  young  students  conceited,  disputatious,  and 
sceptical,  and  to  lead  them  away  from  the  love  of  truth 
and  the  practice  of  piety. 

How  discreet  and  tender  a  counsellor  he  was  to  per- 
sons labouring  under  religious  doubts  and  perplexities, 
the  two  foUowino'  letters  bear  witness.     The  first  of 

o 

these  is  to  a  lady  of  quality  to  whom  he  was  personally 
unknown,  but  who  seems  to  have  sought  his  advice 
through  the  intervention  of  a  common  friend. 

Madam, 

Though  I  have  not  the  honour  to  be  acquainted  ^vith 
your  Ladyship,  yet  a  friend  of  yours  has  acquainted  me  with 
your  condition,  though,  I  confess,  the  unfittest  of  all  men  to 
minister  any  thing  of  spiritual  relief  to  any  person,  eitlier  by 
prayer  or  advice  to  you  ;  but  he  could  liave  imparted  such  a 
thing  to  none  of  greater  secrecy,  and  withal  of  greater  sym- 
patliy  and  tender  compassion  towards  such  as  are  exercised  with 
those  kind  of  conflicts  ;  as,  havlni:;  been  formerly  acquainted 
with  the  like  myself,  all  sorts  of  sceptical  and  doubtful  thoughts, 
touching  those  great  points  having  not  only  j)ast  through  my 
liead,  but  some  of  them  have  for  some  time  sat  more  fast  and 


ARCHBISHOP  LEIGHTON.  CXXXl 

painfully  upon  my  mind  ;  but  in  the  name  of  the  Lord  they 
were  at  length  quite  dispelled  and  scattered.  And  oh  !  that 
I  could  love  and  bless  Him,  who  is  my  deliverer  and  strength, 
my  rock  and  fortress,  where  I  have  now  found  safety  from 
these  incursions ;  and  I  am  very  confident  3''ou  shall  shortly 
find  the  same ;  only  wait  patiently  on  the  Lord,  and  hope  in 
him,  for  you  shall  yet  praise  him  for  the  help  of  his  counte- 
nance ;  and  it  is  that  alone  that  can  enlighten  you,  and  clear 
yoxu'  mind  of  all  those  fogs  and  mists  that  now  possess  it,  and 
calm  the  storms  that  are  raised  within  it.  You  do  well  to  read 
good  books  that  are  proper  for  your  help,  but  rather  the  shortest 
and  plainest,  than  the  more  tedious  and  voluminous,  that  some- 
times entangle  a  perplexed  mind  yet  more,  by  grasping  many 
more  questions,  and  answers,  and  arguments  than  is  needful  : 
but,  above  all,  still  cleave  to  the  incomparable  spring  of  light 
and  divine  comfort,  the  Holy  Sci'iptures,  even  in  despite  of  all 
doubts  concerning  them.  And  when  you  find  your  thoughts 
in  disorder  and  at  a  loss,  entertain  no  dispute  with  them  by 
any  means  at  that  time,  but  rather  divert  from  them  to  short 
prayer,  or  to  other  thoughts,  and  sometimes  to  well  chosen 
company,  or  the  best  you  can  have  where  you  are ;  and  at 
some  other  time,  when  you  find  yourself  in  a  calmer  and  serener 
temper,  and  upon  the  vantage  ground  of  a  little  more  confi- 
dence in  God,  then  you  may  resume  your  reasons  against  un- 
belief, yet  so  as  to  beware  of  casting  yourself  into  new  disturb- 
ance. For  when  your  mind  is  in  a  sober  temper,  there  is 
nothing  so  suitable  to  its  strongest  reason,  nothing  so  wise 
and  noble  as  religion  5  and  to  believe  it  is  so  rational,  that, 
as  now  I  am  framed,  I  am  afraid  that  my  belief  proceeds 
too  much  from  reason,  and  is  not  so  divine  and  spiritual 
as  I  would  have  it ;  only  when  I  find  (as  in  some  measure 
through  the  grace  of  God  I  do)  that  it  hath  some  real  virtue 
and  influence  upon  my  affections  and  track  of  life,  I  hope 
there  is  somewhat  of  a  higher  tincture  in  it.  But  in  point  of 
reason,  I  am  well  assured  that  all  that  I  have  heard  from  the 

»  2 


CXXXU  THE  LIFE  OF 

wittiest  atheists  and  libertines  in  the  world,  is  nothing  but  bold 
ravery  and  madness,  and  their  whole  discourse  a  heap  of  folly 
and  ridiculous  nonsense.  For  what  probable  account  can  they 
give  of  the  wonderful  frame  of  the  visible  world,  without  the 
supposition  of  an  eternal  and  infinite  power,  and  wisdom,  and 
goodness  that  formed  it,  and  themselves,  and  all  things  in  it  ? 
And  what  can  they  think  of  the  many  thousands  of  martyrs  in 
the  first  age  of  Christianity,  that  endured  not  simple  death,  but 
all  the  inventions  of  the  most  exquisite  tortures,  for  their  belief 
of  that  most  holy  faith,  which  if  the  miracles  that  confirmed 
it  had  not  persuaded  them  so,  they  themselves  had  been  thought 
the  most  prodigious  miracles  of  madness  in  all  the  world  ?  It 
is  not  want  of  reason  on  the  side  of  religion  that  makes  fools 
disbelieve  it,  but  the  interest  of  their  brutish  lusts  and  dissolute 
lives  makes  them  wish  it  were  not  true :  and  there  is  this  vast 
difference  betwixt  you  and  them  ;  they  would  gladly  believe 
less  than  they  do,  and  you  would  also  gladly  believe  more  than 
they  do :  they  are  sometimes  pained  and  tormented  with  appre- 
hensions that  the  doctrine  of  religion  is,  or  may  be,  true  ;  and 
you  are  perplexed  with  suggestions  to  doubt  of  it,  which  are  to 
you  as  unwilling  and  unwelcome,  as  these  apprehensions  of  its 
truth  arc  to  them.  Believe  it,  Madam,  these  different  thoughts 
of  yours  are  not  yours,  but  his  that  inserts  them,  and  throws 
them  as  fiery  darts  into  your  mind,  and  they  shall  assuredly  be 
laid  to  his  charge,  and  not  to  yours.  Think  you  that  infinite 
goodness  is  ready  to  take  advantage  of  his  poor  creatures, 
and  to  reject  and  condemn  those,  that,  against  all  the  assaults 
made  upon  them,  desire  to  keep  their  heart  for  him,  and  to 
acknowledge  him,  and  to  love  him  and  live  to  him.  He  made 
us,  and  knows  our  mould,  and  as  a  father  pities  his  children 
pities  them  that  fear  him  ;  for  he  is  their  father  and  the  ten- 
derest  and  kindest  of  all  fathers;  and,  as  a  father  pities  his 
chikl  when  it  is  sick,  and  in  the  rage  and  ravery  of  a  fever, 
though  it  even  utter  reproachful  words  against  himself,  shall 
not  our  dearest  father  both  forgive  and  pity  those  thoughts  in 


ARCHBISHOP    LEIGHTON.  CXXXUl 

any  child  of  his,  that  arise  not  from  any  wilful  hatred  of  him, 
but  are  kindled  in  hell  within  them  ?  And  no  temptation 
hath  befallen  you  in  this,  but  that  which  has  been  incident  to 
men,  and  to  the  best  of  men  ;  and  their  heavenly  father  hath 
not  only  forgiven  them,  but  in  due  time  hath  given  them  an 
happy  issue  out  of  them,  and  so  he  will  assuredly  do  to  you. 
In  the  mean  time,  when  these  assaults  come  thickest  and  vio- 
lentest  upon  you,  throw  yourself  down  at  his  footstool,  and 
say";  "  O  God,  father  of  mercies,  save  me  from  this  hell 
within  me.  I  acknowledge,  I  adore,  I  bless  thee,  whose  throne 
is  in  heaven,  with  thy  blessed  Son  and  crucified  Jesus,  and 
thy  Holy  Spirit,  and  also,  though  thou  slay  me,  yet  will  I 
trust  in  thee  :  bvit  I  cannot  think  thou  canst  hate  and  reject  a 
poor  soul  that  desires  to  love  thee,  and  cleave  to  thee,  so  long 
as  I  can  hold  by  the  skirts  of  thy  garment  until  thou  violently 
shake  me  off,  which  I  am  confident  thou  wouldst  not  do,  be- 
cause thou  art  love  and  goodness  itself,  and  thy  mercies  endure 
for  ever.""  Thus,  or  in  what  other  frame  your  soul  shall  be 
carried  to  vent  itself  into  his  bosom,  be  assured,  your  words, 
yea,  your  silent  sighs  and  breathings  shall  not  be  lost,  but 
shall  have  a  most  powerful  voice  and  ascend  into  his  ear,  and 
shall  return  to  you  with  messages  of  peace  and  love  in  due 
time,  and,  in  the  mean  time,  with  secret  supports,  that  you 
faint  not,  nor  sink  in  these  deeps  that  threaten  to  swallow  you 
up.  But  I  have  wearied  you,  instead  of  refreshing  you.  I 
will  add  no  more,  but  that  the  poor  prayers  of  one  of  the  un- 
worthiest  caitiffs  in  the  world,  such  as  they  be,  shall  not  be 
wanting  on  your  behalf,  and  he  begs  a  share  in  yours  ;  for 
neither  you,  nor  any  in  the  world,  need  that  charity  more  than 
he  does.  Wait  on  the  Lord,  and  be  of  good  courage,  and  he 
shall  strengthen  your  heart :  Avait,  I  say,  on  the  Lord. 

The  next  is  to  some  christian  friend,  whose  name  is 
unknown. 


CXXXIV  THE  LIFE  OF 


Christian  Friend, 


Though  I  had  very  little  vacant  time  for  it,  yet  I  would 
have  seen  you,  if  I  could  have  presumed  it  might  have  been 
any  way  useful  for  the  quieting  of  your  mind.  However,  since 
I  heard  of  your  condition,  I  cease  not  daily,  as  I  can,  to  pre- 
sent it  to  him,  who  alone  can  effectually  speak  peace  to  your 
heart ;  and  I  am  confident,  in  due  time,  will  do  so.  It  is  he 
that  stilleth  the  raging  of  the  sea ;  and  by  a  word  can  turn  the 
violentest  storm  into  a  great  calm .  What  the  particular  thoughts 
or  temptations  are  that  disquiet  you,  I  know  not;  but  whatso- 
ever they  are,  look  above  them  and  labour  to  fix  your  eye  on 
that  infinite  goodness,  which  never  faileth  them  that  by  naked 
faith  do  absolutely  rely  and  rest  upon  it,  and  patiently  wait 
upon  him,  who  hath  pronounced  them  all,  without  exception, 
blessed  that  do  so.  Say  often  within  your  own  heart ;  Though 
he  slay  me,  yet  will  I  trust  in  him :  and  if,  after  some  inter- 
vals, your  troubled  thoughts  do  return,  check  them  still  with 
the  holy  Psalmist's  words  ;  Why  art  thou  cast  down,  O  my 
soul,  &c.  If  you  can  thoroughly  sink  yourself  down,  through 
your  own  nothingness,  into  him  who  is  all,  and  entirely  re- 
nouncing your  own  will,  embrace  that  blest  and  holy  will  in 
all  things,  there  I  am  siu-e  you  shall  find  that  rest,  which  all 
your  own  distempers,  and  all  the  powers  of  darkness  shall  not 
be  able  to  deprive  you  of,  . I  incline  not  to  multiply  words; 
and  indeed  other  advice  than  this  I  have  none  to  give  you. 
The  Lord  of  peace,  by  the  sprinkling  of  the  blood  of  his  Son 
Jesus  and  the  sweet  breathings  of  the  great  Comforter,  his  own 
Holy  Spirit,  give  you  peace  in  himself.     Amen. 

We  learn  from  Burnet,  that  ^'  bis  thoughts  were 
lively,  oft  out  of  the  way  and  sui'prising,  yet  just  and 
genuine  ;"  and  several  of  his  sayings  might  be  ad- 
duced to  justify  this  praise,  and  to  show  him  well  read 
in  the  science  and  management  of  human  nature.     It 


ARCHBISHOP  LEIGHTON.  CXXXV 

was  an  aphorism  of  his,  that  '^  One  half  of  the  world 
lives  upon  the  madness  of  the  other."     He  well  knew, 
writes  his  nephew,  when  it  was  expedient  to  be  silent, 
and  when  it  behoved  him  to  speak  : — a  knowledge  not 
less  rare  than  valuable.     One  of  his  favourite  axioms 
was,  that  "  All  things  operate  according  to  the  dispo- 
sition of  the  subject ;"  and  he  was  of  opinion,  that  the 
silence  of  a  good  man  will  sometimes   convey  a  more 
effectual  lesson  than  his  discourse.     Two  things,  he 
observed,  are  commonly  requisite  to  make  religious 
advice  salutary,  namely,  time  and  judgment ;  and  he 
thought  the  following  maxim  might  often  be  remem- 
bered  with   advantage, — philosophandum,   sed  paiicis. 
Accordingly  he  was  quite  against  jading  hearers  with 
discourses  beyond  the  measure  of  their  understanding, 
or  their  patience  :  "  for  it  is  better,"  said  he,  "  to  send 
them  home  still  hungry  than  surfeited."    He  was  no  ad- 
vocate in  general  for  crude  and  abrupt  exposures  of 
unpalatable  truths.     Being  told  of  an  author,  who  had 
entitled   his  performance,    "  Naked  Truth  whipt  and 
stript,"  his  remark  was,   "It  might  have  been  better 
to  clothe  it :"  and  he  saw  nothing  praiseworthy  in  the 
roughness,  misnamed  honesty,  of  some  people,  "  who 
would  rather  overturn  the  boat  than  trim  it."     I  shall 
only  add,  in  illustration  of  this  point  of  his  character, 
a  prayer  he  used  to  offer  up,  which  is  pregnant  with 
melancholy   meaning:    '^Deliver  me,  O  Lord,  from 
the  errors  of  wise  men  ;  yea,  and  of  good  men." 

Of  his  humility,  that  grace  so  lovely  in  the  eyes  of 
heaven,  and  which  was  truly  his  crowning  grace,  it 
would  be   difficult   to  take  the  dimensions.     Burnet 


CXXXVl  THE  LIFE  OF 

says,  that  "  he  seemed  to  have  the  lowest  thoughts  of 
himself  possible,  and  to  desire  that  all  other  persons 
should  think  as  meanly  of  him  as  he  did  of  himself; 
and  he  bore  all  sorts  of  ill  usage  and  reproach,  like  a 
man  that  took  pleasure  in  it." 

This  character  of  his  mind  is  finely  displayed  in  the 
following  passage  from  one  of  his  letters. 

And  now  I  have  begun,  I  would  end  just  here ;  for  I  have 
nothing  to  say,  nothing  of  affairs  (to  be  sure)  private  nor 
public ;  and  to  strike  up  to  discourses  of  devotion,  alas  !  what 
is  there  to  be  said,  but  what  you  sufficiently  know,  and  daily 
read,  and  daily  think,  and,  I  am  confident,  daily  endeavour  to 
do  ?  And  I  am  beaten  back,  if  I  had  a  great  mind  to  speak 
of  such  things,  by  the  sense  of  so  great  deficiency,  in  doing 
those  things  that  the  most  ignorant  among  christians  cannot 
choose  but  know.  Instead  of  all  fine  notions,  I  fly  to  Kv^ie 
kXiriiov,  X^i^TTE  kxifiao)!.  I  think  them  the  great  heroes  and  ex- 
cellent persons  of  the  world,  that  attain  to  high  degrees  of  pure 
contemplation  and  divine  love ;  but  next  to  those,  them  that 
in  aspiring  to  that  and  falling  short  of  it,  fall  down  into  deep 
humility,  and  self-contempt,  and  a  real  desire  to  be  despised 
and  trampled  on  by  all  the  Avorld.  And  I  believe  that  they 
that  sink  lowest  into  that  depth,  stand  nearest  to  advancement 
to  those  other  heights  :  for  the  great  King,  who  is  the  foun- 
tain of  that  honour,  hath  given  us  this  character  of  himself, 
that  He  resists  the  proud,  and  gives  grace  to  the  humble. 
Farewell,  my  dear  Friend,  and  be  so  charitable  as  sometimes 
in  your  addresses  upwards,  to  remember  a  poor  caitiff,  who  no 
day  forgets  you.  II.  L. 

13th  December,  1G76. 

On  the  eve  of  taking  a  bishopric,  when  he  perceived 
how  many  obstacles  existed  to  his  doing  the  good  he 


ARCHBISHOP   LEIGHTON.  CXXXVU 

wished  to  others,  "  Yet  one  benefit  at  least/'  said  he, 
''  will  arise  from  it ;  I  shall  break  that  little  idol  of 
estimation  my  friends  have  for  me,  and  which  I  have 
been  so  long  sick  of."  Though  he  could  not  be  igno- 
rant of  the  value  set  on  his  pulpit  discourses  by  the 
public — for  never  was  a  wandering  eye  seen  when  he 
preached,  but  the  whole  congregation  would  often  melt 
into  tears  before  him, — yet  the  most  urgent  entreaties 
of  his  friends  could  never  obtain  from  him  the  publica- 
tion of  a  single  sermon.  Indeed,  he  looked  upon  him- 
self as  so  ordinary  a  preacher^  and  so  little  calculated 
to  do  good^  that  he  was  always  for  giving  up  his  place 
to  other  ministers ;  and  after  he  became  a  bishop^  he 
preferred  preaching  to  small  congregations,  and  would 
never  give  notice  beforehand  when  he  was  to  occupy 
the  pulpit.  Of  a  piece  with  his  rooted  dislike  to  any 
thing  that  seemed  to  imply  consequence  in  himself, 
was  his  strong  objection  to  have  his  portrait  drawn. 
When  it  was  requested  of  him^  he  testified  unusual 
displeasure  and  said,  "^  If  you  will  have  my  picture, 
draw  it  with  charcoal/'  meaning,  no  doubt,  that  he  was 
carbone  notandus,  as  justly  obnoxious  to  scorn  and  con- 
demnation. His  likeness  was,  however,  clandestinely 
taken,  when  he  was  about  the  middle  age ;  and  as  the 
engravings  prefixed  to  this  edition  of  his  works  are 
copied  from  it,  it  is  gratifying  to  know  from  such  good 
authority  as  his  nephew's  letter,  that  it  greatly  resem- 
bled him. 

Leighton  was  never  married,  but  a  tradition  exists  of 
an  amusing  attempt  that  was  made  to  deprive  him  of 
the  meed  of  celibacy.  One  day,  when  pacing  his 
shady  walk,  he  was  accosted  by  a  lady,  who,  with  some 


CXXXVlll  THE    LIFE    OF 

appearance  of  embarrassment,  and  many  apologies  for 
the  intrusion^  trusting  that  he  would  ascribe  to  an  im- 
perious sense  of  duty^  and  not  to  indelicate  forwardness, 
the  communication  she  was  about  to  make,  informed 
him  that  in  a  dream,  which  she  was  thoroughly  satis- 
fied came  from  heaven,  he  had  been  announced  to  her 
as  her  future  husband.  Of  course  it  remained  for  his 
Lordship  to  exercise  his  own  judgment  on  this  extra- 
ordinary occurrence ;  but  her  conscience  would  not 
have  acquitted  her  of  disobedience  to  the  heavenly 
admonition,  had  she  suffered  herself  to  be  restrained 
from  making  the  disclosure  by  female  bashfulness,  or 
the  fear  of  reproach  or  ridicule.  Tlie  Bishop  listened 
with  the  utmost  courteousness,  and  then,  with  his 
wonted  suavity  of  manner,  not  unmixed  with  a  little  of 
that  archness  which  agreeably  tinctured  his  character, 
he  assured  her  that  he  gave  her  full  credit  for  conscien- 
tious motives.  Still,  since  marriage  was  a  very  serious 
afiair,  and  the  dream  she  had  related  might  possibly 
have  less  in  it  of  inspiration  than  she  imagined,  it  struck 
him  that  the  best  way  of  proceeding  would  be  to  wait 
a  little,  and  see  whether  a  similar  communication  were 
vouchsafed  to  him,  in  whicli  case  it  must  indeed  be 
regarded  as  a  divine  command,  demanding  the  most 
dutiful  attention  *. 

But  though  he  adhered  to  a  single  life,  it  is  certain 
that  nature  had  endowed  him  with  a  warm  and  affec- 
tionate disposition,  which  was  not  extinguished  by  his 
superlative  love  to  God,  though  it  was  always  kept  in 

'"'Tliis  anecdote,  and  lliat  of  llie  rol)l)ers,  ■were  communicated  to  me  by 
the  late  excellent  and  reverend  Mr.  Legh  lliclmiond,  who  obtained  them 
at  Dunblane,  and  considered  them  well  authenticated. 


ARCHBISHOP  LEIGHTON.  CXXXIX 

due  subordination.  In  his  commentary  on  the  epistle 
of  Peter  he  remarks,  that  "  our  only  safest  way  is  to 
gird  up  our  affections  wholly  ;"  and  he  lived  up  to  this 
principle.  Accordingly,  after  avowing  a  strong  predi- 
lection for  the  amiable  character  and  fine  accomplish- 
ments of  a  relation,  he  added,  ''  nevertheless  I  can 
readily  wean  myself  from  him,  if  I  cannot  persuade  him 
to  become  wise  and  good  :  Sine  bonitatc  nulla  mqjestas, 
nullus  scqwr."  To  him,  as  to  that  Holy  One,  of  whose 
spirit  he  largely  partook,  whoever  did  the  will  of  his 
heavenly  Father  were  more  than  natural  kindred. 
Such,  therefore,  of  his  relations  as  were  christians  in- 
deed had  a  double  share  of  his  tenderness  ;  and  to  the 
strength  of  this  two-fold  bond,  not  less  than  to  his 
heavenly-mindedness,  we  may  ascribe  his  exclamation 
on  returnino-  from  the  or-rave  in  which  his  brother-in-law 
had  been  interred  :  '^  Fain  would  I  have  thrown  my- 
self in  with  him."  An  extract  from  a  letter  which  he 
wrote  to  that  gentleman  on  the  death  of  a  sweet  and 
promising  child  is  exquisitely  touching,  and  discovers 
the  genuine  tenderness  of  his  disposition. 

I  am  glad  of  your  health  and  recovery  of  your  little  ones  ; 
but  indeed  it  was  a  sharp  stroke  of  a  pen,  that  told  me  your 
pretty  Johnny  was  dead  ;  and  I  felt  it  truly  more  than,  to  my 
remembrance,  I  did  the  death  of  any  child  in  my  lifetime. 
Sweet  thing,  and  is  he  so  quickly  laid  to  sleep  ?  Happy  he  ! 
Though  we  shall  have  no  more  the  pleasure  of  his  lisping  and 
laughing,  he  shall  have  no  more  the  pain  of  crying,  nor*  of 
being  sick,  nor  of  dying  ;  and  hath  wholly  escaped  the  trouble 
of  schoohng,  and  all  other  sufferings  of  boys,  and  the  riper 
and  deeper  griefs  of  riper  years,  this  poor  life  being  all  along 


CXL  THE    LIFE    OF 

nothing  but  a  linked  chain  of  many  sorrows  and  many  deaths. 
Tell  my  dear  sister  she  is  now  so  much  more  akin  to  the  other 
■world,  and  this  will  quickly  be  passed  to  us  all.  John  is  but 
gone  an  hour  or  two  sooner  to  bed,  as  children  use  to  do,  and 
Ave  are  undressing  to  follow.  And  the  more  we  put  off  the 
love  of  this  present  world  and  all  things  superfluous  before- 
hand, we  shall  have  the  less  to  do  when  we  lie  down.  It  shall 
refresh  me  to  hear  from  you  at  your  leisure.     Sir, 

Your  affectionate  brother, 

R.  Lkighton. 
Edinbro""^  Jan.  ICth. 

Leigh  ton  was  a  great  admirer  of  rural  scenery  ;  and, 
in  his  rides  upon,  the  Sussex  downs,,  he  often  descanted, 
with  sublime  fervour,  on  the  marvellous  works  of  the 
almighty  architect.  Adverting  to  the  boundless  varie- 
ties of  creation,  he  remarked,  that  there  is  no  won- 
der after  a  straw,  omnipotence  being  as  necessary  to 
make  the  least  thiugs  out  of  nothing  as  the  greatest. 
But  his  lofty  mind  seemed  especially  to  delight  in  soar- 
ing to  the  celestial  firmament,  and  expatiating  through 
those  stupendous  vaults,  from  which  so  many  glorious 
lamps  are  hung  out,  on  purpose,  he  believed,  to 
attract  our  thoughts  to  the  glory  that  excelleth ;  and 
'^  we  miss  the  chief  benefit  they  are  meant  to  render  us, 
if  we  use  them  not  to  light  us  up  to  lieaven."  "It 
was  a  Ions:  hand,"  he  would  exclaim,  "  and  a  strono- 
hand  too,  that  stretched  out  this  stately  canopy  above 
us  ;  and  to  him  whose  work  it  is,  we  may  rightly  ascribe 
most  excellent  majesty."  After  some  such  expressions 
of  devout  astonishment,  he  would  sink  into  silent  and 
adoring  contemplation. 

To  music,    both  vocal    and   instrumental,  lie   was 


ARCHBISHOP    LEIGHTON.  CXLl 

very  partial,  and  delig-hted  in  its  appropriation  to 
divine  uses ;  but  lie  disapproved  of  its  being*  made 
subservient  to  a  refined  sensuality ;  and  he  affirmed 
that  even  the  croakinof  of  frog's  was  less  ofrating"  to  his 
ear  than  the  idle  songs  which  professed  christians  sing" 
and  play  without  blushing  or  compunction.  He  con- 
trasted the  harp  and  psaltery  of  David^  rehearsing  the 
praises  of  the  Lord,  with  the  tabret  and  pipe,  so 
loathed  by  Isaiah,  because  they  were  employed  to 
inflame  the  passions  of  voluptuous  libertines,  and  to 
divert  their  thoughts  from  those  operations  of  the  Lord's 
hands,  "  which  utter  the  most  harmonious  music." 

We  have  seen  that  his  walk  was  direct  to  heaven, 
and  the  drift  of  his  conversation  habitually  unearthly. 
He  died  daily  by  the  mortification  of  his  natural 
appetites  and  affections  ;  and  he  was  visibly  perfect 
in  that  frame  of  mind,  which  he  wondered  should  not 
be  universal,  "  in  which  every  second  thought  is  of 
death."  It  was  not  in  a  melancholy  tone  that  he 
touched  on  this  serious  subject ;  for  the  illusions  spread 
over  earthly  things  had  long  since  faded  away  from 
his  eyes,  which  were  fixed  in  the  sublime  anticipations 
of  faith  on  those  blissful  realities,  that  shall  open  upon 
the  redeemed  of  the  Lord,  when  they  have  shaken  off 
mortality.  To  him,  therefore,  death  had  lost  its  sting  : 
it  was  become  a  pleasant  theme ;  and  gave  occasion 
to  some  of  his  most  cheerful  sayings.  He  would 
compare  this  heavy  clod  of  clay,  with  which  the  soul  is 
encumbered,  to  the  miry  boots  of  which  the  traveller 
gladly  divests  himself  on  finishing  his  journey  ;  and  he 
could  not  disguise  his  own  wish  to  be  speedily  un- 


CXLU  THE  LIFE  OF 

clothed,  instead  of  lingering  below  till  his  garments 
were  worn  out  and  dropped  ofl"  through  age.  In  ge- 
neral, his  temper  was  serene  rather  than  gay  ;  but  his 
nephew  states,  that  if  ever  it  arose  to  an  unusual  pitch 
of  vivacity,  it  was  when  some  illness  attacked  him  ; — 
when, ''  fiom  the  shaking  of  the  prison  doors,  he  was  led 
to  hope,  that  some  of  those  brisk  blasts  would  throw 
them  open,  and  give  him  the  release  he  coveted." 
Then  he  seemed  to  stand  tiptoe  on  the  margin  of 
eternity,  in  a  delightful  amazement  of  spirit,  eagerly 
awaiting  the  summons  to  depart,  and  feeding  his  soul 
with  the  prospect  of  immortal  life  and  glory.  Some- 
times, while  contemplating  his  future  restingplace,  he 
would  break  out  into  that  noble  apostrophe  of  pious 
George  Herbert : 

O  let  me  roost  and  nestle  there ; 
Then  of  a  sinner  tho\i  art  rid, 
And  I  of  hope  and  fear. 

Hearing  once  of  the  death  of  a  portly  man, — "How 
is  it,"  he  exclaimed,  ''that  A —  has  broke  through  those 
goodly  brick  walls,  while  I  am  kept  in  by  a  bit  of 
flimsy  deal?"  He  would  say  pleasantly,  that  he  had 
his  nightcap  on,  and  rejoiced  that  it  was  so  near  bed- 
time, or,  rather,  so  near  the  hour  of  rising  to  one  who 
had  long  lain  awake  in  the  dark ;  and  pointing  to  the 
children  of  the  family,  one  evening,  who  were  giving 
signs  of  weariness,  and  asking  to  be  undressed ; 
''  Shall  1,"  said  lie,  "  who  am  threescore  and  ten,  be 
loth  to  go  to  bed?"  This  world  he  considered  a  state 
of  nonage,  and  the  land  of  mature  men  a  land  very 
far  off.     No  apophthegm  of  uninspired  wisdom  pleased 


ARCHBISHOP    LEIGHTON.  CXLlll 

him  more  than  that  of  Seneca :  "  Ilia  dies,  qiuun  ut 
supremam  mctuisses,  wtcrnitatis  7iatalis  est."  His  eager- 
ness to  depart  resulted  from  his  earnest  desire  to  "  see 
and  enjoy  perfection  in  the  perfect  sense  of  it^  which 
he  could  not  do  and  live."  "  That  consummation," 
he  would  say,  "  is  truly  a  hope  deferred  ;  but,  when 
it  Cometh,  it  will  be  a  tree  of  hfe."  Perhaps,  indeed, 
he  would  have  been  over  anxious  to  take  wing,  had  not 
his  impatience  been  balanced  by  profound  submission 
to  the  divine  good  pleasure.  This  alone  prevented  an 
excessive  desire  for  the  moment  to  arrive,  when  his 
soulj  completely  fledged,  should  soar  into  its  proper 
element ;  should  remove  far  away^  not  only  from  the 
wickednesses  of  a  profane  world,  but  also  from  the  child- 
ishnesses-of  religious  christians;  and  should  be  at  rest 
amidst  the  truly  reformed  churches  of  just  men  made 
perfect, — those  happy  circumferences,  as  he  termed 
them,  which  are  intimately  and  perfectly  united  to 
their  solatious  centre,  and  to  each  other. 

An  extract  from  a  letter  supposed  to  have  been 
written  a  short  time  before  his  death,  may  here  be 
aptly  inserted. 

I  find  daily  more  and  more  reason  without  me,  and  within 
me  yet  much  more,  to  pant  and  long  to  be  gone.  I  am  grown 
exceeding  uneasy  in  writing  and  speaking,  yea  almost  in 
thinking,  when  I  reflect  how  cloudy  ovu'  clearest  thoughts  are : 
but,  I  think  again  what  other  can  we  do,  till  the  day  break  and 
the  shadows  flee  away,  as  one  that  lieth  awake  in  the  night 
must  be  thinking ;  and  one  thought  that  will  likely  oftenest 
return,  when  by  all  other  thoughts  he  finds  little  rehef,  is,  when 
will  it  be  day  ? 


CXLIV  THE    LIFE    OF 

Yet  Leighton,  for  the  comfort  of  weak  believers  be 
it  recorclecl_,  did  not  pretend  to  an  absolute  assurance 
of  final  salvation.  Conversing',  one  day,  in  his  wonted 
strain  of  holy  animation,  of  the  blessedness  of  being- 
fixed  as  a  pillar  in  the  heavenly  Jerusalem  to  go  no 
more  out*,  he  was  interrupted  by  a  near  relation  ex- 
claiming", "  Ah,  but  you  have  assurance."  "^  No, 
truly,"  he  replied,  "only  a  good  hope,  and  a  g-reat 
desire  to  see  what  they  are  doing-  on  the  other  side,  for 
of  this  world  I  am  heartily  weary." 

Such  was  the  holy  man,  of  whom  little  now  remains 
to  be  told,  except  his  dismissal  from  this  troublesome 
scene  to  that  place  among 

the  sanctities  of  heaven, 

which  he  had  long  preoccupied  in  spirit  and  affection. 
After  a  retirement  of  five  years  he  was  alarmed  by 
receiving  a  letter  in  the  King's  own  hand,  which 
threatened  him  with  an  order  to  exchange  his  peaceful 
retreat  for  the  distraction  and  turbulence  of  a  public 
station.     The  letter  ran  as  follows  : — 

Mv  Lord,  Windsor,  July  16,  1CT9. 

I  am  resolved  to  try  what  clemency  can  prevail  upon  such 
in  Scotland,  as  will  not  conform  to  tlie  government  of  the 
church  there ;  for  effecting  of  which  design,  I  desire  tliat  you 
may  go  clown  to  Scotland  with  j-our  first  conveniency;  and 
take  all  possible  pains  for  persuading  all  you  can  of  both  opi- 
nions to  as  much  mutual  correspondence  and  concord  as  can  be: 
and  send  me  from  time  to  time  characters  both  of  men  and 
things.     In  order  to  this  design,  I  shall  send  a  precept  for  two 

*  Rev.  iii.  12. 


ARCHBISHOP  LEIGHTON.  CXLV 

hundred  pounds  sterling  upon  my  Exchequer,  till  you  resolve 
how  to  serve  me  in  a  stated  employment. 

Your  loving  Friend, 

Charles  R. 
For  the  Bishop  of  Dunblane. 

It  was  sent  at  the  urgent  suit  of  the  Duke  of  Mon- 
mouth, who  then  administered  the  affairs  of  Scotland, 
and  who  was  anxious  for  Leighton  to  go  back  and  re- 
side in  that  country,  although  he  should  not  consent  to 
resume  his  episcopal  office.  Leighton  was  willing  to 
take  this  step,  if  any  likelihood  could  be  shown  of 
benefit  resulting  from  it ;  but  the  Duke's  credit  failing- 
shortly  afterwards,  this  project  seems  to  have  fallen 
with  it. 

In  the  year  1684,  Leighton  was  earnestly  requested 
by  Burnet  to  go  up  to  London,  and  to  visit  Lord 
Perth,  who  had  begun  to  feel  compunction  for  his 
lamentable  departure  from  virtue,  and  had  expressed 
an  earnest  desire  to  have  the  benefit  of  the  Bishop's 
counsel.  The  hope  of  reclaiming  that  unhappy 
nobleman  prevailed  over  personal  considerations, 
and  he  went  up  to  London  accordingly,  healthy  in 
appearance,  but  with  feelings  of  illness  which  may 
account  for  his  presentiment  that  his  dissolution  was 
at  hand.  "^The  worse  I  am,"  said  he  in  the  pleni- 
tude of  his  self-denying  benevolence,  "the  more  I 
choose  to  go,  that  I  may  give  one  pull  to  yon  poor 
brother,  and  snatch  him,  if  possible,  from  the  infec- 
tious air  of  the  court."  Burnet  had  not  seen  him 
for  a  considerable  time,  and  was  astonished  at  the 
freshness    and    vigour    which    he    exhibited    at    his 

Vol.  I.  k 


CXLVl  THE    LIFE    OF 

advanced  age.  His  hair  was  still  black,  and  his 
motions  were  lively ;  and  his  devotion  shone  forth 
with  the  same  lustre  and  vivacity  as  ever.  Yet_, 
on  his  friend  expressing-  great  pleasure  at  seeing 
him  look  so  hearty,  Leighton  observed,  that  for  all 
that  he  was  very  near  his  end,  and  liis  work  and 
journey  both  were  now  almost  done.  This  answer 
made  little  impression  on  Burnet  at  the  time  ;  but 
his  mind  reverted  to  it,  after  the  event  of  three 
more  days  had  stamped  it  with  a  prophetic  em- 
phasis. 

The  very  next  day  he  was  attacked  with  an  op- 
pression on  the  chest,  and  with  cold  and  stitches^ 
which  proved  to  be  the  commencement  of  a  pleurisy. 
He  sunk  rapidly,  for  on  the  following  day  both  speech 
and  sense  had  left  him ;  and,  after  panting  for  about 
twelve  hours,  he  expired  without  a  struggle  in  the 
arms  of  Bishop  Burnet,  his  intimate  friend,  his  ardent 
and  affectionate  admirer.  Nothing  is  recorded  of 
his  last  hours ;  and  indeed  the  disease  that  carried 
him  off  was  such,  by  its  nature  and  rapid  progress,  as 
to  preclude  much  speaking.  But  no  record  is  neces- 
sary of  the  dying  moments  of  a  man  who  had  "walked 
with  God"  from  his  infancy;  and  whose  path  had 
been  a  shining  light  up  to  the  moment  when  the 
shades  of  death  closed  over  it.  God  was,  assuredly, 
the  strength  of  his  heart  in  the  hour  of  his  last  agony, 
and  is  now  his  glorious  portion,  his  exceeding  and 
eternal  great  reward.  It  was  needless  for  himself 
that  he  should  have  notice  of  the  brideo-room's  com- 
ing ;  for  his  lamp  was  always  trimmed,  his  loins  were 


ARCHBISHOP  LEIGHTON.  CXLVll 

always  g-irded.  To  his  surviving'  friends  it  could 
have  afforded  little  additional  satisfaction  to  hear 
him  express^  on  his  death-bed,  that  faith  and  holy 
hope,  of  which  his  life  had  been  one  unbroken  ex- 
ample :  neither  could  he  have  left,  for  the  benefit  of 
posterity,  any  sayings  more  suitable  to  a  dying  believer 
than  those  he  daily  uttered ;  living-  as  he  had  long 
lived,  on  the  confines  of  the  eternal  world,  and  in  the 
highest  frame  of  spirituality  that  it  seems  possible  for 
an  embodied  soul  to  attain.  He  entered  into  his  rest, 
on  the  25th  of  June,  A.  D.  1684,  in  the  seventy-fourth 
year  of  his  age. 

Two  circumstances  connected  with  his  death  ought 
not  to  be  unnoticed.  He  had  often  said,  that  if  he 
were  to  choose  a  place  to  die  in,  it  should  be  an  inn. 
In  such  a  place  he  thought  that  a  christian  believer 
might  properly  finish  his  pilgrimage ;  the  whole  world 
being  to  him  but  a  large  and  noisy  inn,  and  he  a  way- 
farer, tarrying  in  it  as  short  a  time  as  possible,  and 
then  hasting  away  to  his  Father's  house.  Besides,  he 
considered  it  undesirable  to  be  surrounded  by  weep- 
ing friends  and  officious  domestics,  whose  sorrowful 
attentions  misfht  unnerve  and  distract  the  mind,  when 
it  ought  to  be  wholly  collected  and  set  upon  God ; 
whereas  no  such  disturbance  of  spirit  would  ensue, 
from  the  unconcerned  ministry  of  strangers.  This 
singular  wish  was  gratified,  for  he  breathed  his  last  in 
the  Bell  Inn,  Warwick  Lane. 

The  other  circumstance  is  this.  While  he  resided 
on  his  diocese  in  Scotland,  his  forbearance  with  his 
tenants  was  so  great,  that  at  the  period  of  his  resig- 

k  2 


CXLVIIl  THE  LIFE  OF 

nation  considerable  sums  were  due  to  liim.  His  sub- 
sequent income  seems  to  have  arisen  principally  from 
these  arrears^  which  dropped  in  slowly  from  time  to 
time ;  and  the  last  remittance  that  he  had  to  expect 
was  made  about  six  weeks  before  his  death,  '^  so  that 
(to  adopt  Bishop  Burnet's  happy  phrase)  his  provision 
and  journey  failed  both  at  once." 

His  remains  were  conveyed  to  Horsted  Keynes,  the 
parish  in  which  he  had  spent  his  concluding-  years,  and 
were  interred  in  an  ancient  chancel*  of  the  church, 
with  no  other  pomp  to  hallow  his  obsequies,  than  the 
unbought  attendance  and  inexpressive  tears  of  the  sur- 
rounding neighbourhood.  On  his  tombstone  is  the 
following'  simple  epitaph. 

Depositum 

Roberti  ±  Leightoimvj 

Archiepiscopi  Glasguensis 

Apud  Scotus 

Qui  objt  XXV  die  Junij 

AnnoDmJlC84< 

Totalis  suas  74. 


*  In  tills  chancel,  which  it  has  lately  been  found  necessary  to  take 
down  on  account  of  its  decayed  state,  were  some  veneral)le  tombs  of  the 
family  at  Broadhurst,  who  possessed  the  handsome  old  mansion  of  that 
name,  and  tlie  patrona2;e  of  the  living.  The  whole  is  now  transferred 
by  purchase  to  another  family.  In  the  same  chancel  was  the  tomb  of 
the  Archbishop's  younger  l)rother,  Sir  Ellis,  who  died  only  a  few  months 
before  him,  as  appears  from  the  inscription  on  his  tombstone. 

Here  lyeth  interred  the 

Body  of  Sir  I'^llis  Leigliton,  Kiit,, 

Who  died  9th  January,  1684. 


ARCHBISHOP  LEIGHTON,  CXLIX 

It  would  be  impossible  to  ban^  more  fragrant  gar- 
lands on  bis  tomb,  than  arc  already  woven  for  it  by 
Bishop  Burnet.  The  first  I  shall  produce,  is  from  his 
preface  to  the  life  of  Bishop  Bedell. 

"  I  shall  not  add  mucb  of  the  bishops  that  have  been 
in  that  church,  [of  Scotland,]  since  the  last  re-esta- 
blishment of  the  order;  but  that  I  have  observed 
among-  the  few  of  them,  to  whom  I  had  the  honour  to 
be  known  particularly,  as  great  and  exemplary  things 
as  ever  I  met  with  in  all  ecclesiastical  history  ;  not 
only  the  practice  of  the  strictest  of  all  the  ancient 
canons,  but  a  pitch  of  virtue  and  piety,  beyond  what 
can  fall  under  common  imitation,  or  be  made  the  mea- 
sure of  even  the  most  angelical  rank  of  men ;  and  saw 
things  in  them  that  would  look  liker  fair  ideas,  than 
what  men  clothed  with  flesh  and  blood  could  grow  up 
to.  But  of  this  I  will  say  no  more,  since  those  that 
are  concerned  are  yet  alive,  and  their  character  is  too 
singular,  not  to  make  them  to  be  as  easily  known,  if  I 
enlarged  upon  it  as  if  I  named  them*." 

The  next  is  from  the  '^  History  of  his  own 
Time." 

^'  I  bear  still  the  greatest  veneration  for  the  memory 
of  that  man,  that  I  do  for  any  person  ;  and  reckon  my 
early  knowledge  of  him,  which  happened  the  year  after 
this,    [Leighton's  promotion  to   a  bishopric,]  and  my 

*  The  Life  of  Bishop  Bedell  was  published  in  the  year  1685,  and  to 
the  passage  above  cited  is  subjoined  the  following  note,  which  confirms, 
if  confirmation  be  needed,  its  application  to  Archbishop  Leighton.  "  The 
worthy  person  here  meant  is  dead  since  this  was  put  in  the  press  ;  but 
both  his  name  and  a  more  particular  account  of  him,  as  it  well  deserves 
a  book  by  itself,  so  will  perhaps  be  given  on  another  occasion." 


CL  THE  LIFE   OF 

lono"  and  intimate  conversation  with  him,  that  continued 
to  his  death,  for  twenty-three  years,  amono-  the  greatest 
blessing's  of  my  life ;  and  for  which  1  know  I  must 
give  account  to  God,  in  the  great  day,  in  a  most  par- 
ticular manner," 

My  third  and  last  quotation  shall  be  from  his  ^'  Pas- 
toral Care,"  in  which,  after  stating  that  the  matter  of 
it  had  been  the  chief  subject  of  his  thoughts  for  more 
than  thirty  years,  he  goes  on  as  follows. 

"  I  was  formed  to  them  by  a  bishop,  that  had  the 
greatest   elevation   of    soul,    the   largest   compass   of 
knowledge,  the  most  mortified  and  most  heavenly  dis- 
position, that  I  ever  yet  saw  in  mortal ;  that  had  the 
greatest  parts,  as  well  as  virtues,  with  the  perfectest 
humility  that  I  ever  saw  in  man  ;  and  had  a  sublime 
strain  in  preaching,  with  so  grave  a  gesture,  and  such 
a  majesty,  both  of  thought,  of  language,  and  of  pro- 
nunciation, that  I  never  once  saw  a  wandering  eye 
where  he  preached ;  and  have  seen  whole  assemblies 
often  melt  in  tears  before  him ;  and  of  whom   I  can 
say  with  great  truth,  that  in  a  free  and  frequent  con- 
versation with  him,  for  above  two-and- twenty  years,  I 
never  knew  him  say  an  idle  word,  that  had  not  a  direct 
tendency  to  edification  ;  and  I  never  once  saw  him  in 
any  other  temper,  but  that  which  I  wished  to  be  in,  in 
the  last  moments  of  my  life.     For  that  pattern  which 
I  saw  in  him^  and  for  that  conversation  which  I  had 
with  him,  I  know  how  much  I  have  to  answer  to  God  : 
and  though  my  reflecting  on  that  which  I  knew  in  him, 
gives  me  just  cause  of  being  deeply  humbled  in  myself, 
and  before  God ;  yet  I  feel  no  more  sensible  pleasure 


ARCHBISHOP  LEIGHTON.  CLl 

in  any  thing  than  in  going-  over  in  my  thoughts  all  I 
saw  and  observed  in  him." 

Leighton  was  small  of  stature,  as  may  be  inferred 
from  some  letters  of  Dr.  Fall  *  to  a  friend,  in  which 
he  is  more  than  once  playfully  denominated  "  the  little 
bishop  ;"  and  one  of  the  anecdotes  inserted  above,  in 
which  he  contrasts  himself  with  a  corpulent  person^ 
denotes  him  to  have  been  of  a  spare  habit.  To  judge 
from  his  portrait,  his  countenance  must  have  been  a 
faithful  interpreter  of  his  mind ;  for  it  seems  to  denote 
a  character  in  which  the  highest  moral  and  intellectual 
faculties  are  felicitously  blended.  Of  his  manners  in 
private  life  we  have  no  more  exact  information  than 
may  be  deduced  from  the  foregoing  narrative :  but 
from  this  we  may  confidently  pronounce,  that  in  his 
general  character  and  deportment  there  was  an  union 
of  dignity  and  meekness ;  and  that  in  him  the  sterling 
integrity  of  the  christian  was  refined^  without  being 
impaired,   by  secular  accomplishments.     Indeed_,  reli- 

*  Dr.  Fall  appears  first  in  the  family  of  Craig  Hall,  (Sir  Thomas 
Hope's,)  as  governor,  it  would  seem,  to  a  Mr.  Hope,  whom  he  accom- 
panied to  the  continent.  He  was  afterwards  abroad  in  the  same  capa- 
city, with  the  sons  of  the  Marquis  of  Queensberry,  Lord  Treasurer, 
through  whose  patronage  he  was  appointed,  about  the  year  1682  or  1683, 
to  be  Kings  Historiographer,  with  a  salary  of  4U/.  sterling.  On  the  29th 
September,  1684,  he  was  chosen  principal  of  the  College  of  Glasgow, 
from  which  situation  he  was  removed,  soon  after  the  Revolution,  on  de- 
chning  to  take  the  oaths.  In  1671  he  sends  his  friend  Wyhe  a  transla- 
tion from  the  Italian  of  the  account  of  "  The  Last  Conclave ;"  and  he  is 
supposed  to  be  the  translator  of  Mascardi's  History  of  Count  Fleschi's 
rebellion,  about  the  year  1670.  He  was  evidently  a  great  admirer  of 
Leighton,  wrote  a  Latin  preface  to  the  first  addition  of  the  Prselectiones 
and  Paraeneses,  and  took  a  lively  interest  in  the  publication  of  the  Com- 
mentary on  the  first  Epistle  of  Peter. 


CLU  THE  LIFE  OF 

gion  combining',  so  largely  as  it  did  in  Leighton,  with 
a  liappy  nature  improved  by  travel,  by  multifarious 
and  elegant  learning,  and  by  familiar  intercourse  with 
the  politest  men  of  the  age,  could  not  fail  of  forming  a 
gentleman  of  a  higher  cast  than  worldly  education 
alone  can  model. 

It  only  remains  to  offer  some  remarks  on  the  in- 
tellectual character  and  atttainments  of  Archbishop 
Leighton,  on  his  genius  as  a  writer,  and  on  the  style 
of  his  compositions. 

With  respect  to  his  mental  qualities,  it  may  be 
safely  affirmed  by  the  most  scrupulous  encomiast,  that 
he  was  gifted  with  a  capacious  mind,  a  quick  appre- 
hension, a  retentive  memory,  a  lively  fixncy,  a  correct 
taste,  a  sound  and  discriminating  judgment.  All  these 
excellencies  are  conspicuous  in  almost  every  page  of 
his  writings ;  for  in  Leighton's  compositions  there  is 
an  extraordinary  evenness.  We  are  not  recruited_, 
here  and  there,  by  a  striking  thought  or  a  brilliant 
sentence  from  the  fatigue  of  toiling  through  many  a 
heavy  paragraph,  but  ^'  one  spirit  in  them  rules ;"  and 
while  he  occasionally  mounts  to  a  surpassing  height, 
he  seldom  or  never  sinks  into  flatness.  The  reason  of 
this  is,  that  he  is  always  master  of  his  subject,  with  a 
clear  conception  of  his  own  meaning  and  purpose,  and, 
a  perfect  command  of  all  the  subsidiary  materials; 
and  still  more,  that  his  soul  is  perpetually  teeming 
with  those  divine  inspirations,  which  seem  only  occa- 
sionally vouchsafed  to  ordinary  mortals. 

Had  the  mind  of  Leighton  been  less  exact  and  per- 


ARCHBISHOP  LEIGHTON.  CLlll 

spicacious,  tlie  rapid  and  multitudinous  flow  of  his 
ideas  would  have  rendered  him  a  writer  of  more  than 
common  obscurity;  for  he  was  impatient  of  those  rules 
of  art,  by  which  theological  compositions  are  usually 
confined.  No  man,  indeed,  was  better  acquainted 
with  scholastic  canons  and  dialectical  artifices  ;  but  he 
towered  above  them.  At  the  same  time  his  argument 
never  limps,  although  the  form  be  not  syllogistic, — 
the  correctness  of  his  mind  preventing  any  material 
deviation  from  a  lucid  and  consecutive  order.  A 
logical  continuity  of  thought  may  be  traced  in  his 
writings ;  and  his  ideas  may,  perhaps,  be  not  unaptly 
compared  to  flowers  in  a  garden,  so  luxuriantly  over- 
hanging trellises,  as  to  obviate  the  primness  and  for- 
mality of  straight  Hnes^  without  however  straying  into 
a  wantonness  of  confusion  that  would  perplex  the 
observer's  eye. 

It  is  not  to  be  denied^  that  a  more  scientific  arrange- 
ment in  Leighton's  compositions  would  have  greatly 
assisted  the  memory  of  his  readers;  and  let  those^  who 
come  short  of  him  in  intellectual  power,  beware  of 
imitating  his  laxity  of  method.  The  rules  of  art,  though 
cramps  to  vigour,  are  crutches  to  feebleness.  My  im- 
pression is,  however,  that  the  effusions  of  our  author's 
mind^  disposed  more  artificially,  would  have  lost  in  rich- 
ness what  they  gained  in  precision,  and  thus  the  gain 
would  have  been  overbalanced  by  the  loss.  From  the 
structure  and  flow  of  his  discourses,  I  should  conjecture 
it  to  have  been  his  custom,  when  he  had  determined  to 
write  on  any  subject,  to  ruminate  on  it  till  his  mind 
had  assumed  a  corresponding  form  and  tone ;  after 


CLIV  THE  LIFE  OF 

which  he  poured  forth  his  conceptions  on  paper  without 
pause  or  effort,  hke  the  irrepressible  droppings  of  the 
loaded  honeycomb.  So  imbued  was  his  holy  soul  with 
the  principles  of  the  gospel,  and  so  completely  was 
the  whole  scheme  of  revelation  embraced  and  pervaded 
by  his  powerful  intellect,  that  whatever  he  wrote  on 
sacred  subjects  came  forth  with  an  easy  flow,  clear, 
serene,  and  limpid.  In  all  his  compositions  there  is  a 
delightful  consistency  ;  nothing  indigested  and  turbid  ; 
no  dissonances  of  thought,  no  jarring  positions ;  none 
of  the  fluctuations,  the  ambiguities,  the  contradictions, 
which  betray  a  penury  of  knowledge,  or  an  imperfect 
assimilation  of  it  with  the  understanding.  Equally 
master  of  every  part  of  the  evangelical  system,  he  never 
steps  out  of  his  way  to  avoid  what  encounters  him,  or 
to  pick  up  what  is  not  obvious  :  he  never  betakes  him- 
self to  the  covers  of  unfairness  or  ignorance ;  but  he 
discusses,  with  the  utmost  intrepidity  and  clearness,  the 
topic  that  comes  before  him. 

Moreover,  it  not  a  little  enhances  the  value  of  his 
writings,  that  he  is  fully  aware  how  far  the  legitimate 
range  of  human  inquiry  extends,  and  what  boundary 
Divine  wisdom  hath  assigned  to  man's  inquisitiveness. 
While  the  half-learned  theologian  beats  about  in  the 
dark,  and  vainly  attempts  a  passage  through  metaphy- 
sical labyrinths  which  it  is  the  part  of  sober  wisdom 
not  to  enter,  the  sagacious  Leighton  distincdy  sees  the 
line  beyond  which  speculation  is  folly ;  and  at  that 
limit  he  stops  with  a  prom})tness  of  decision,  and  reli- 
gious modesty,  very  graceful  in  one  who  has  proceeded 
up  to  it  with  such  calm  assurance. 


ARCHBISHOP    LEIGHTON.  CLV 

Such  a  writer  as  Leighton  was  incapable  of  parade. 
He  was  too  intent  upon  his  subject  to  be  choice  of 
words  and  phrases  ;  and  his  works  discover  a  noble 
carelessness  of  diction,  which  in  some  respects  enhances 
their  beauty.  Their  strength  is  not  wasted  by  excessive 
polishing :  their  glow  is  not  impaired  by  reiterated 
touches.  But,  though  he  was  little  curious  in  culling 
words  and  compounding  sentences,  his  language  is 
generally  apt  and  significant,  sufficient  for  the  grandeur 
of  his  conceptions  without  encumbering  them.  If  not 
always  grammatically  correct,  it  is  better  than  mere 
correctness  would  make  it,  more  forcible  and  touch- 
ing, attracting  little  notice  to  itself,  but  leaving  the 
reader  to  the  full  impulse  of  those  ideas  of  which  ft  is 
the  vehicle.  Leighton  is  great  by  the  magnificence  of 
thought ;  by  the  spontaneous  emanations  of  a  mind 
replete  with  sacred  knowledge,  and  bursting  with  sera- 
phic affections  ;  by  that  pauseless  flow  of  intellectual 
splendour,  in  which  the  outward  shell,  the  intermediate 
letter,  is  eclipsed  and  almost  annihilated,  that  full  scope 
may  be  given  to  the  mighty  effulgence  of  the  informing 
spirit. 

Dr.  Doddridge  applies  to  his  eloquence  the  descrip- 
tion given  by  the  great  epic  Poet  of  the  oratory  of 
Ulysses  : 

but  in  this  he  seems  ^o  have  misconceived  the  meaning 
of  Homer,  who  compares  the  thronging  words  and 
forcible  elocution  of  the  Grecian  hero  to  a  storm  of 
pelting  rain  and  driving  sleet,  and  not  to  flakes  of 
snow  descending  in  rapid  yet  gentle  succession. 


CLVl  THE  LIFE  OF 

The  characteristics  of  his  style  are  a  mild  sublimity, 
a  sweet  and  mellow  pathos.  There  is  nothing  languid 
and  effeminate  in  his  productions  :  but  while  an  exqui- 
site flavour  is  communicated  to  them  by  the  suavity  of 
his  spirit,  the  strength  of  his  well-informed  and  mascu- 
line understanding-  makes  them  abundantly  solid  and 
nutritious.  His  mind  is  not  the  pulpy  reed  distilling- 
luscious  juices  ;  it  is  the  rock  pour  big  forth  rivers 
of  oil. 

Leiofhton  never  affects  a  concise  sententiousness. 
He  is  perfectly  free  from  that  trick  of  antithesis  which 
caught  the  vicious  taste  of  the  day  ;  or  was  tolerated 
under  the  plea  that  a  sentiment  would  be  more  se- 
curely lodged  in  the  memory,  if  the  sentence  which 
conveyed  it  were  armed  with  an  epigrammatic  point. 
But  his  copiousness  does  not  consist  in  a  vain  pro- 
digality of  words.  It  is  the  redundance  of  a  full 
mind,  venting  itself  that  it  may  be  refreshed,  and  not 
of  a  perplexed  mind,  painfully  disembarrassing  itself 
by  endless  explanations.  He  is  not  the  literary  me- 
chanic, who  sets  himself  to  spin  out  a  scanty  mate- 
rial into  a  vast  expanse  of  web,  or  to  hammer  out  a 
petty  ingot  into  an  immense  surface ;  but  his  diffuse- 
ness,  or  rather  profuseness,  results  from  the  afiluence 
of  his  knowledge ;  from  the  broad  survey  of  his  com- 
manding intellect ;  and  from  that  acuteness,  which 
at  once  resolves  into  its  elements  a  complex  propo- 
sition, and  tracks  a  remote  consequence  through  all 
its  gradations  to  its  principle.  It  may  be  safely 
affirmed  that  there  are  not  many  theological  writers, 
in  whose  volumes  arc  more  of  the  ^'' seeds  of  things." 


ARCHBISHOP  LEIGHTON.  CLVIJ 

Perhaps  he  may  be  less  eiitilled,  than  some  of  his 
great  contemporaries,  to  the  praise  of  being  an  original 
thinker :  yet  the  thoughts  of  others  become  so  iden- 
tified in  him  with  whatever  it  is  that  constitutes  the  in- 
tellectual individuality  of  a  writer^  as  to  issue  from  his 
mind  with  his  own  peculiar  stamp  and  superscription. 
Attentive  students  of  his  works  will  be  repaid  by  an 
abundance  of  excellent  matter;  and  will  never  perceive 
symptoms  of  the  knowledge  and  vigour  of  the  writer 
being  nearly  run  out.  In  fact,  he  is  never  exhausted^ 
till  he  has  exhausted  the  subject ;  and  this  he  makes 
no  efforts  to  accomplish,  but  checks  his  flowing  mind 
when  enough  has  been  effused^  lest  he  inundate  in- 
stead of  irrio'ating-. 

To  his  perfect  freedom  from  the  vanity  of  authorship 
it  may  partly  be  ascribed  that,  with  all  his  knowledge 
and  fertility  of  invention,  Leighton  is  never  betrayed 
into  wearisome  and  subtile  details.  There  is  in  him  no 
puerile  ambition  of  dissecting  a  principle  into  its  mi- 
nutest ramifications,  when  such  elaborate  precision 
would  serve  no  higher  end  than  to  display  the  skill  of 
the  artist.  He  lays  down  the  fundamentals  of  christian 
faith  and  practice,  with  just  enough  of  individual  appli- 
cation to  give  them  weight  and  clearness,  and  then 
leaves  them  to  take  root  and  fructify  in  the  bosoms  of 
those  whom  he  addresses. 

Neither  can  it  have  escaped  the  observation  of  one 
at  all  conversant  with  his  writings,  that  it  is  never  the 
purpose  of  his  mind  to  make  good  any  particular 
system  of  divinity,  nor  to  fortify  its  weak  positions, 
and  set  off  its  strong  proofs  and  advantages.     He  is 


CLVlll  THE  LIFE  OF 

constantly  aiming'  at  higher  matters  ;  and  shakes  off 
with  disdain  the  servile  fetters  which  would  shackle  the 
free  and  generous  spirit  of  religion.  Brought  up  in 
the  school  of  rigid  Calvinism^  he  adhered,  in  the  judg- 
ment of  his  maturer  years,  to  the  tenets  of  the  French 
reformer,  divested  however  of  their  rigour.  To  say 
that  he  coincided,  for  the  most  part,  with  Calvin  in  the 
interpretation  of  scripture  would  be  correct ;  but  it 
would  be  most  incorrect  to  denominate  him  a  Calvinist, 
if  that  appellation  imply  an  assent  to  a  particular 
scheme  of  theology,  on  the  authority  of  that  famous 
divine.  Leighton,  though  the  humblest  of  mankind_, 
was  not  weakly  distrustful  of  his  OAvn  powers  ;  and 
therefore  we  never  find  him  slavishly  treading  in  the 
footsteps  of  predecessors.  Yet,  though  free  and  inde- 
pendent, he  is  not  audacious  and  dogmatical.  His 
manner  of  handling  the  profound  mystery  of  predes- 
tination reads  an  excellent  lesson  to  those  precipitate 
sciolists,  who  make  an  unqualified  affirmation  of  that 
mystery,  in  the  high  Calvinistic  sense,  to  be  the  test 
of  orthodoxy,  and,  one  might  almost  add,  the  passport 
to  salvation  ; — who  contrive  to  interweave  it  with 
every  sermon  and  treatise  ; — and  who,  instead  of  build- 
ing on  it  sublime  ideas  of  the  majesty  and  goodness  of 
God,  and  deducing  from  it  powerful  motives  to  hu- 
mility and  holiness,  so  treat  it,  as  to  weaken  the  force 
of  moral  and  religious  obligation  on  the  mind,  and  to 
disparage  the  awful  sanctity  of  the  supreme  and  impar- 
tial governor  of  mankind. 

It  is  one  of  our  author's  excellencies,  that  he  assigns 
to  the  several  parts  of  the  system  of  Redemption  their 


ARCHBISHOP  LEIGHTON.  CLIX 

relative  rank  and  importance.  In  unfolding  the  dig- 
nity of  Christ,  the  glory  of  his  person^  and  the  satis- 
factory virtue  of  his  death,  no  one  can  exceed  him  in 
scriptural  orthodoxy  and  devotional  feeling.  Yet  with 
him  the  atonement  is  not  of  such  engrossing  magni- 
tude, as  to  overshadow  the  chief  ends  for  which  a 
piacular  sacrifice  was  appointed  ;  but  its  incalculable 
value  in  respect  to  mankind,  is  shewn  to  arise  from  its 
being  the  foundation,  on  which  the  spiritual  temple  of 
God  is  to  be  rebuilt.  To  open  a  way  for  the  return 
of  the  Holy  Spirit  to  the  world,  is  the  grand  scope  and 
aim  of  the  mediatorial  covenant  as  prominently  ex- 
hibited by  Leighton ;  and  its  ultimate  gloiy  is  shewn 
to  result  from  the  renovation  of  sinners  to  righteous- 
ness, of  which  the  death  of  Jesus  Christ  is  in  its 
meritorious  consequence  effective,  by  appeasing  the 
judicial  resentment  of  heaven,  and  removing  the  in- 
terdict which  had  restrained  the  effusions  of  the  sancti- 
fying Spirit. 

The  points,  indeed_,  on  which  his  soul  was  constantly 
fixed,  whence  accrues  such  a  heavenly  grandeur  to  all 
his  discourses,  were  the  noble  vocation  of  a  christian, 
and  the  height  to  which  a  regenerate  soul  ought  to 
rise  above  sublunary  objects ;  the  nearness  of  death ; 
the  mysterious  vastness  of  the  Godhead  ;  the  stupen- 
dous concerns  of  eternity ;  and  the  blessedness  resulting 
from  close  communion  with  the  Father  of  spirits,  and 
from  conformity  to  the  pattern  which  Jesus  Christ 
bequeathed  to  his  followers  of  consummate  purity  and 
virtue.  When  Leio-hton  addresses  himself  to  these 
matters,  he  does  indeed  utter  his  voice  from   high 


CLX  THE  LIFE  OF 

places;  and  impresses  us  with  the  idea  of  a  man 
who^  from  an  eminence  beyond  the  region  of  fogs  and 
clouds  and  meteors^  has  surveyed  whatever  is  above 
and  beneath — things  in  heaven  and  things  upon  the 
earthy  with  a  vast  advantage  for  estimating  justly 
the  value  of  the  one  and  of  the  other.  He  seems 
to  have  lately  come  down  from  conversing  with  God 
upon  the  mount,  anointed  and  preeminently  qualified 
to  represent  the  high  priest  of  the  christian  temple  ;  to 
draw  aside  the  outward  veil,  and  to  disclose  the  glori- 
ous spirit  of  religion  in  its  innermost  sanctuary. 

It  is  impossible  to  dip  into  his  writings,  without  ob- 
serving with  how  brilliant  a  fancy  he  was  endowed. 
They  sparkle  with  beautiful  images,  which  either  are 
drawn  from  the  magazines  of  scripture,  or  are  such  as 
would  naturally  present  themselves  to  an  inventive  and 
elegant  mind,  furnished,  as  Leighton's  was,  with  the 
literary  products  of  every  clime  and  age,  and  with  the 
accumulated  stores  of  civil  and  ecclesiastical  erudition, 
and  intent  upon  making  whatever  it  has  collected  sub- 
servient to  the  illustration  of  divine  truth.  By  his  holy 
skill  sacred  learning  is  made  to  purify  profane,  and 
profane  learning  to  elucidate  and  embellish  sacred. 
The  gold  and  silver  of  Egypt  are  moulded  into  vessels 
for  the  tabernacle  of  Jehovah  ;  while  the  living  waters 
of  the  sanctuary  are  taught  to  meander  through  fields 
of  classic  lore,  imparting  to  their  produce  celestial 
fragrancy  and  virtue. 

Among  the  just  commendations  of  this  great  and 
good  man's  writings,  we  must  not  omit  their  extraor- 
dinary decency,  which  may  be  confidently  ascribed  to  a 


ARCHBISHOP  LEIGHTON.  CLXl 

singular  purity  of  mind,  since  it  is  foreign  to  tlie  school 
in  which  he  was  educated.  No  coarse,  indelicate 
metaphor,  the  offspring  of  a  gross  imagination,  ever 
sullies  his  pages  ;  and  if  it  fall  in  his  way  to  handle 
subjects  which  bring  into  view  the  baser  passions  and 
appetites  of  our  nature,  he  spreads  over  their  unseem- 
liness such  a  veil  of  chastity,  that  nothing  appears  to 
incur  a  frown  from  the  austerest  gravity,  or  to  put  the 
most  susceptible  modesty  to  the  blush. 

Archbishop  Leighton  will  hardly  rank  in  the  fore- 
most line  of  philologists  and  theological  critics.  Yet, 
in  general,  he  is  a  safe  guide  in  the  exposition  of  par- 
ticular texts  ;  and  if  sometimes  he  mistake  the  precise 
sense  of  the  passage  he  discusses,  still  his  improve- 
ment of  it  is  so  orthodox  and  pious,  that  one  might  be 
tempted  to  think,  that  it  is  better  to  err  with  Leighton 
than  to  go  right  with  the  rest  of  mankind.  He  had 
carefully  perused  the  original  text  of  both  the  old  and 
the  new  testament ;  and,  by  a  sober  application  of  ety- 
mological analysis,  he  frequently  throws  light  on  obscure 
sentences  of  the  sacred  volume.  From  the  Fathers 
also,  of  whom  he  was  a  diligent  student,  as  the  pen- 
marked  copies  of  their  works  in  his  library  testify,  he 
gathered  many  beautiful  thoughts,  which  are  interspersed 
in  his  own  lucubrations  ;  the  whole  of  which  have  a 
strong  savour  of  primitive  spirituality.  But  that  which 
adds  so  peculiar  a  zest  to  his  compositions,  is  the  qua- 
lity usually  denominated  Unction.  His  mouth  spake 
out  of  the  abundance  of  his  heart.  Instead  of  a  dry 
didactic  statement,  which,  how  faultless  soever  in  doc- 
trine and  form,  will  seldom  beget  sympathy,  we  have 

Vol.  I.  1 


CLXll  THE  LIFE    OP 

in  him  the  libv^tion  upon  the  sacrifice, — the  holy  affec- 
tions of  his  soul  poured  out  on  the  solid  products  of  his 
understanding-,  and  imparting  to  them  a  delicious  odour 
and  irresistible  penetrancy.  In  every  page  of  his  books 
there  is  an  impassioned  earnestness,  a  soul-subduing 
pathos,  which  make  it  impossible  to  doubt,  that  the  sen- 
timents he  strives  to  communicate  were  thoroughly 
wrought  into  his  own  spirit.  Indeed^  he  does  not  seem 
so  much  to  appeal  to  his  readers_,  as  unconsciously  to  let 
them  into  the  chamber  of  his  own  soul^  on  which  they 
may  see  the  gospel  traced  in  its  native  lineaments  ;  and 
may  recognise  the  loveliness  of  divine  truth  in  the  most 
perfect  union,  of  which  it  is  capable,  with  the  heart  and 
understanding  of  a  frail  and  fallible  mortal. 

Some  allusion  has  been  dropped  in  this  memoir  to  his 
excellence  in  the  pulpit.  Burnet  in  eulogizing  his 
preaching  pronounces  it  "  rather  too  fine  ;"  and  it  did 
undoubtedly  soar  above  the  flight  of  ordinary  minds,  or 
it  might  rather  be  said  of  minds  not  elevated  by  habits 
of  divine  contemplation.  It  was  surprisingly  free  from 
the  quaint  and  sectarian  jargon  of  the  day,  as  will  be 
seen  by  comparing  his  printed  discourses  with  those 
precious  morsels,  which  are  embalmed  in  a  work  that 
came  out  shortly  after  the  Revolution,  and  is  entitled 
"^  Scotch  Presbyterian  Eloquence  Displayed."  In  the 
sermons  of  Leighton  there  is  nothing  puerile,  low^  or 
ludicrous  ;  no  fantastic  conceits  and  impertinent  plea- 
santries ;  no  wild  interpretations  of  scripture  and  bom- 
bastic rhapsodies;  no  desultory  and  pedantic  excur- 
sions. He  scorned  to  set  off  his  matter,  or  scrupled 
to  profane  it,  with  tawdry  ornaments  and  garish  colours. 


ARCHRISHOP  LEIGHTON.  CLXIll 

His  phraseolog-y^  at  once  sedate  and  noble,  well  be- 
comes the  ambassador  of  heaven  ;  and  denotes  a  pro- 
found veneration  for  the  oracles  of  God,  a  pious  dread 
of  distorting-  their  sense,  and  of  g"iving-  a  human  figure 
and  colour  to  any  portion  of  revelation,  and  an  ardent 
desire  to  convert  thoug-htless  sinners,  and  to  edify 
serious  believers.  Such  were  his  matter  and  diction, 
with  which  his  manner  in  the  pulpit  corresponded. 
Superior  to  popular  applause,  he  had  no  peculiarities 
about  his  delivery ;  unless  indeed  simplicity,  earnest- 
ness, and  gravity,  were  at  that  time  uncommon  quali- 
ties. He  never  aimed  at  effect  by  oratorical  grimace, 
nor  strove,  as  was  the  general  practice,  to  carry  his 
hearers  by  a  tempest  of  voice  and  gesture  :  and,  indeed, 
the  natural  feebleness  of  his  voice  would  have  inter- 
dicted such  exertions,  had  his  taste  permitted  them. 
But,  when  he  preached,  the  manner  was  in  admirable 
harmony  with  the  message ;  and  so  well  did  the  ma- 
jesty and  beauty  of  his  enunciation  accord  with  the 
solemn  truths  of  which  he  was  the  herald,  that  the 
congregations  he  addressed  were  subdued  and  en- 
chained, as  by  the  magic  of  an  unearthly  eloquence. 

The  work,  which  is  the  crown  of  his  posthumous 
glory  in  the  church,  is  the  Commentary  on  the  first 
epistle  of  St.  Peter.  It  is  a  treasury  of  sound  experi- 
mental divinity,  and  argues  an  extraordinary  ripeness 
of  christian  attainments.  It  was  probably  delivered 
from  the  pulpit,  and  is  drawn  out  in  the  familiar  form 
of  exposition  ;  the  clauses,  and  even  the  emphatic 
words  of  each  text  being  mostly  explained  in  course, 

1  2 


CLXIV  THE  LIFE  OF 

and  no  artificial  arrangement  observed  in  discussing 
the  several  subjects  introduced  by  the  apostle.  Still, 
the  g-eneral  scope  and  coherence  of  each  passage  are 
carefully  kept  in  view  ;  and  the  main  truth  asserted  or 
proved  is  never  lost  sight  of,  in  unfolding  the  particular 
propositions  from  which  it  is  educed.  This  work  will 
always  class  among  the  first  of  uninspired  scriptures^ 
and  can  never  cease  to  constitute  the  admiration  and 
delight  of  the  christian  and  the  scholar.  Hinc  lucem 
haiirire  est,  et  pocula  sacra. 

Next  in  worth  to  this  commentary  are  his  exposi- 
tions of  ''  The  Creed,"  ''  The  Lord's  Prayer/'  and 
"  The  Ten  Commandments  ;"  which  seem  to  have 
been  carefully  pondered,  and  are  of  equal  account  as 
summaries  of  exegetical  and  of  practical  divinity.  The 
frao'ment  of  a  commentarv,  not  lono-  broug-ht  to  lio-ht, 
on  the  first  eight  chapters  and  part  of  the  ninth  of  St. 
Matthew's  gospel,  has  touches  of  his  fine  genius,  and 
is  imbued  with  his  heavenly  spirit  ;  but  it  is  decidedly 
inferior  to  that  on  the  first  epistle  of  Peter,  It  consists 
of  little  more  than  notes,  with  which  he  probably 
assisted  his  memory  in  preaching  to  rustic  auditoiies, 
and  wherein  he  contracts  the  natural  size  of  his  intellect 
to  the  puny  proportions  of  babes.  His  Meditations, 
Critical  and  Practical,  on  Psalms  iv.,  xxxii.^  and  cxxx., 
translated  from  the  original  Latin,  under  the  inspection 
of  Dr.  Doddridge  ;  and  his  Expository  Lectures  on 
Psalm  xxxix.,  and  on  one  or  two  other  portions  of 
Scripture,  have  the  flavour  of  the  parent  soil,  but  de- 
mand no  particular  comment.  They  aie  sketches  only, 
but,  like  the  line  of  the  painter,  they  betray  a  master- 


AllCHBISHOP    LEIGHTON.  CLXV 

liaiid.  The  Meditations^  which  were  spoken  in  Latin 
to  the  Edinburgh  collegians,  are  felicitous  essays,  glis- 
tening with  holy  animation,  and  are  more  classically 
adorned  than  the  Expository  Lectures  ;  not,  however, 
in  a  degree  to  unfit  them  for  the  closet  of  unlettered 
devotion. 

On  his  Rules  and  Instructions  for  a  Holy  Life,  which 
are  comprised  in  a  few  pages,  some  strictures  are  neces- 
sary.  It  is  impossible  to  read  them  without  conceiving 
a  great  opinion  of  the  sanctity  of  the  mind  from  which 
they  issued.  They  are  the  rules  by  which  Leighton's 
own  life  was  fashioned,  and  do  not,  I  believe,  delineate 
a  perfection  much  exceeding  his  actual  attainments. 
Yet  they  need  to  be  read  with  caution,  being  somewhat 
tinged  with  mysticism, — a  disease  almost  peculiar  to 
those  who  inhabit  the  highest  regions,  and  breathe  the 
purest  atmosphere  of  devotion.  The  religion  of  this 
manual  is  doubtless  the  religion  of  the  bible  :  but  then 
it  is  pushed  into  abstractions,  in  the  pursuit  of  which 
an  ordinary  mind  would  be  embarrassed  and  utterly 
discouraged  ; — abstraction s_,  which  go  beyond  what  the 
method  of  Christ  and  his  apostles  authorizes,  or  what 
is  compatible  with  the  constitution  of  our  nature,  and 
the  frame  of  society  resulting  from  that  constitution. 
It  is  one  incomparable  excellence  of  the  religion  of 
Jesus  Christ,  that  it  does  not  stand  aloof,  and  call  those 
who  would  embrace  it  into  wilds  and  solitudes  ;  but  it 
enters  our  habitations,  eating  and  drinking,  in  the  form 
and  with  the  affections  of  our  nature ;  it  mingles  its 
pure  and  peaceful  and  benignant  influences  with  all 
the  various  commerce  of  life  ;  and  it  converts  man  to 


CLXVl  THE  LIFE  OF 

holiness^  without  displacing-  him  from  his  proper 
sphere,  or  disturbing-  any  of  those  relations  which  arise 
out  of  his  civil  and  domestic  condition,  Leighton  has 
not  in  these  particulars  followed  so  closely,  as  might 
have  been  wished,  in  the  track  of  the  great  Author  of 
Christianity.  Perhaps  it  is  the  exclusive  prerogative 
of  a  wisdom  calm  and  comprehensive  as  God's_,  to 
exhibit  a  system,  which  shall  raise  debased  man  to  the 
highest  perfection  of  which  he  is  capable,  without 
deranging  the  order  and  economy  of  the  present  world. 
When  good  men,  even  with  the  bible  before  them,  set 
themselves  to  draw  out  rules  for  the  conduct  of  the 
soul,  they  are  apt  to  overstep  the  simplicity  and  wise 
reserve  of  scripture  ;  and,  by  too  minute  and  peremp- 
tory an  application  of  principles,  which  the  blessed 
Jesus,  with  exemplary  tenderness  and  prudence,  left  it 
to  each  individual  to  apply,  they  sometimes  bring  a 
snare  upon  the  conscience,  relax  altogether  the  tottering- 
knees,  and  lead  ardent  or  melancholy  spirits  into  dan- 
gerous subtleties.  I  must  own  myself  suspicious  of  the 
consequences  of  enhancing  upon  Scripture,  and  of 
constructing-  a  model,  which,  at  first  sig-ht,  strikes  the 
eye,  as  being-  something'  more  lofty  and  spiritual  than 
is  set  forth  in  the  sacred  records.  The  aim  at  gratuitous 
refinements  in  spirituality  requires  the  control  of  a  very 
sober  judgment  and  a  deep  humility,  to  prevent  its 
being  injurious  to  sound  religious  practice  ;  for  there  is 
danger  of  the  substance  of  christian  piety  flying  off 
under  too  intense  a  process  of  sublimation.  When 
men,  instead  of  diligently  forming  themselves  to  that 
plain  and  palpable  goodness,  which  it  is  the  drift  of  the 


ARCHBISHOP    LEIGHTON.  CLXVll 

gospel  to  inculcate,  aspire  to  something  superhuman 
and  angelical,  there  is  danger  of  their  resting  satisfied 
with  the  attempt,  though  it  be  unprosperous.  Con- 
science will  not  so  sternly  reproach  them  for  failing  in 
extraordinary  efforts  which  few  have  the  courage  to 
make,  as  it  would  if  they  came  short  of  the  ordinary  pro- 
ficiency of  christians  ;  and  possibly^  in  striving  to  sustain 
themselves  in  regions  too  rare  for  human  piety,  and  in 
chasing  a  chimerical  perfection,  they  may  waste  that 
energy  which,  had  it  been  more  humbly  directed,  would 
have  made  them  approved  of  God  and  useful  to  mankind. 
When  christians  attain,  indeed,  to  this  height  of  holiness, 
they  become  transcendent  luminaries,  peerless  stars  of 
the  morning,  who  invigorate  and  gladden  that  lower 
body  of  the  church,  round  which  they  revolve  in  their 
superior  orbit.  Be  it  far  from  me  and  from  any  christian 
to  depreciate  such  aims  and  such  attainments.  For 
our  author's  vindication  it  is  fully  sufficient,  that  the 
Directory  *  in  question  exhibits  the  scope  of  his  own 
divine  ambition,  and  not  the  standard  by  which  he 
measured  others.  A  mature  and  intelligent  christian 
may  at  any  time  read  it  with  advantage  ;  and  to  those 
who  are  satisfied  with  a  religion  of  form  and  ceremony 
it  may  also  be  serviceable,  by  acquainting  them  with 
the  tremendous  secret,  that  they  are  strangers  to  the 
reality  and  power  of  godliness.  But  it  would  be  unwise 
and  unsafe  to  place  it  in  the  hands  of  novices,  sincere 
but  feeble  converts,  lest  they  should  be  utterly  dis- 

*  It  ought  perhaps  to  be  mentioned  that  the  genuineness  of  this 
Directory  has  been  suspected  :  but  I  would  venture  to  suggest  that  a 
work  so  redolent  of  Leighton's  spirit  can  hardly  have  another  extraction. 


CLXviii  THE    LIFE    OF 

heartened,  and  their  pious  aspirations  be  smothered  in 
despair.  Whoever  is  conversant  with  the  ^^  Imitation 
of  Jesus  Christ,"  that  beautiful  manual  of  devotion, 
which  is  popularly  ascribed  to  Thomas  a  Kempis,  will 
recognize  in  the  ''  Rules  and  Instructions  for  a  Holy 
"Life/'  much  of  the  same  spirit,  and  the  same  extreme 
ideas  of  self-exinanition  and  total  absorption  in  God. 
Of  both  it  must  be  confessed — as  Pope  Innocent  XII. 
observed  of  Fenelon^  to  whom  Leighton  bore  no  slight 
resemblance  in  the  qualities  of  the  mind  and  heart — that 
if  they  erred,  it  was  through  an  exuberant  love  of  God, 
exces.su  ctmoris  Dei,  It  was  the  vehemence  of  their 
piety  which  hurried  away  their  judgment;  and  the 
uncommon  mistake  of  stating  christian  perfection  too 
high  is  beyond  all  comparison  less  momentous,  than 
the  usual  error  of  sinking  it  below  the  scriptural 
standard. 

In  the  Latin  Prelections,  which  have  been  translated 
by  Dr.  Fall,  the  principal  doctrines  of  the  christian  faith 
are  developed  by  our  author  with  exquisite  learning, 
judgment,  and  piety.  These  lectures  constitute  an 
invaluable  series  of  theological  instructions;  and  were 
delivered  perhaps  nearly  in  the  order  in  which  they 
are  now  arranged.  After  showing  that  happiness,  of 
which  so  strong  a  desire  is  implanted  in  the  human 
breast,  is  not  to  be  drawn  from  earthly  fountains,  he 
proves  that  an  immortal  nature  must  fetch  its  joys  from 
immortal  sources.  Hence  he  is  led  to  treat  of  the  ex- 
istence, the  nature,  the  government  of  God,  which  he 
does  with  equal  energy  and  sobriety ;  demonstrating 
the  title  such    a   being  possesses  to  the  affectionate 


ARCHBISHOP  I.EIGHTON.  CLXIX 

[illegiaiice  of  his  rational  creatures,  whose  felicity  must 
depend  on  their  maintaining-  that  place  in  the  moral 
system  of  the  universe,  wherein  the  infallible  wisdom 
of  the  Creator  hath  fixed  them.     He  then  represents 
the  extensive  ruin  that  ensued  from  the  defection  of 
Adam,  and  goes  on    to  the  reparation,   achieved  by 
Messiah,  of  the  injury  done  to  God  by  the  primal  sin, 
and  of  the  destruction  it  brought  upon  mankind.     The 
nature  of  christian  salvation  is  further  developed,  as 
consisting   in   the   production   of  vital   and  immortal 
principles  in  the  soul  by  the  mysterious  energy  of  the 
Holy  Spirit ;  which  process  constitutes  the  true  adop- 
tion  of    sinners   through    the    Saviour,    and   is   their 
tem.poral  initiation   to  the  enjoyment  of  life  eternal. 
Moreover  he  expatiates  with   great  beauty  and  em- 
phasis, on  the  happiness  of  a  life  regulated   by  the 
fear  of  God,  and  by  the  rules  of  the  gospel ;  and  he 
exhorts  the  students  to  put  forth  all  their  ardour  in 
prosecuting  that  divine  science  which  lays  open  the 
road  to  imperishable  glories. 

The  style  of  these  lectures  justifies  Burnet's  com- 
mendation of  our  Author's  latinity.  Not  formed  upon 
any  single  pattern,  but  pure,  simple,  and  flowing,  his 
diction  indicates  a  large  and  critical  acquaintance  with 
the  best  models.  It  is  the  phraseology  of  a  man  who 
thought  in  Latin,  and  not  of  one  who  clothed  in  a 
foreign  dress  ideas  which  were  preconceived  in  his  native 
tongue.  Hence  these  dissertations  are  not  mere  jingle  and 
glitter,  but  are  solid  and  argumentative.  Useless  words 
and  phrases  are  never  introduced  to  embellish  a  period ; 
nor  does  an  apt  thought  ever  seem  to  be  abandoned 


CLXX  THE  LIFE  OF 

too  soon  or  imperfectly  evolved,  because  the  writer 
was  unable  to  embody  it  in  a  strange  language.  He 
moves  in  a  Roman  mantle  with  as  little  embarrassment 
as  in  a  native  garb.  In  these  Lectures,  moreover, 
which  were  addressed  to  literary  students,  Leighton 
permits  himself  to  quote  largely  from  heathen  authors  ; 
and  one  is  struck  with  astonishment  at  the  extent  of  his 
erudition,  which  is  not  ostentatiously  displayed,  but 
comes  in  most  appropriately  wherever  it  can  avail  to 
throw  light  upon  the  subjects  he  is  discussing.  The 
whole  volume  of  profane  literature  seems  to  be  unrolled 
before  him,  and  is  not  too  expanded  for  his  ample  sur- 
vey. The  philosophers,  the  poets,  the  historians  of 
Rome  and  Athens ;  all  the  sons  of  science,  whether 
Jews  or  Gentiles,  ancient  or  modern ;  all  are  cited 
to  pay  the  various  homage  enjoined  by  reason  or 
primaeval  tradition,  to  the  being,  the  perfections,  the 
natural  and  moral  government  of  God  ;  and  to  confirm 
the  need  of  a  revelation,  which  should  capacitate 
mankind  to  recover  under  a  new  grant  and  title, 
the  honours,  possessions,  and  immunities  forfeited  by 
disobedience. 

The  Paraeneses  were  short  exhortations  to  the 
scholars  about  to  graduate,  and  were  composed  in 
Latin.  In  them  it  is  the  speaker's  great  endeavour 
to  guard  his  auditors  against  an  undue  estimation 
of  human  learning  and  literary  honours,  and  to  put 
them  on  striving  after  that  genuine  theosophy,  which 
consists  in  a  knowledge  of  God  as  he  reveals  himself 
to  mankind  in  the  Gospel.  Each  of  these  hortatory 
addresses  concludes  with  a  beautiful  and  appropriate 


ARCHBISHOP    LEIGHTON.  CLXXl 

prayer ;  and  they,  as  well  as  the  lectures,  breathe  an 
affectionate  desire  to  turn  the  hearts  of  the  colleaians 
from  that  vain  knowledge  which  increaseth  sorrow,  to 
that  true  and  heavenly  wisdom  by  which  all  who  pos- 
sess it  are  exalted  to  honour.  Notwithstanding  the 
-multitude  of  mistakes  by  which  the  author's  sense  was 
disfig-ured  and  disguised  in  the  former  editions  of  these 
lectures,  no  divine  ever  rose  from  the  perusal  of  them 
without  feeling  himself  richly  repaid  ;  and  now  that  by 
the  learning  and  diligence  of  Professor  Scholefield,  of 
Cambridge,  they  are  nearly  restored  to  their  primitive 
beauty,  it  may  be  hoped  that  they  will  find  the  place 
they  merit  in  our  schools  of  divinity.  In  none  of  his 
compositions  does  this  holy  Bishop  rise  more  success- 
fully to  the  height  of  his  sublime  argument,  or  more 
feelingly  exhibit  divine  philosophy,  as  a 

"  Feast  of  nectar'd  sweets." 

The  fifth,  of  which  the  subject  is  the  immortality  of 
the  soul,  is  a  fine  specimen  of  christian  illumination, 
consummating  the  twilight  philosophy,  and  sanctifying' 
the  eloquent  style  of  Tully  or  Seneca.  In  the  sixth, 
which  treats  of  the  life  to  come,  the  wretchedness  of 
mortality  is  forcibly  contrasted  with  the  blessedness 
of  heaven ;  and  the  reader  is  attracted  by  a  charm 
of  singular  potency  from  a  world  in  which  every 
thing  is  transient  but  sorrow,  to  a  world  of  which 
the  felicity  and  grandeur  are  immutable  as  their 
eternal  parent,  "the  same  yesterday,  to-da^,  and  for 
ever." 

It  has  been  observed  to  me  by  a  learned  friend. 


CLXXU  THE  LIFE  OF 

whose  classical  taste,  erudition,  and  piety,  well  qualify 
him  for  appreciating-  a  mind  gifted  and  stored  like 
Leighton's,  that  the  phrase  in  this  sixth  lecture  "  huic 
gurgustiolo  inclusi/'  may  have  been  suggested  by  the 
following  line  in  the  opening  of  Comus_,  then  lately 
published : 

"  Confined  and  pester'd  in  this  pinfold  here." 

And  the  beautiful  sentiment  of  the  lines  just  preced- 
ing, is  recognized  by  the  same  critical  sagacity  in  a 
sentence  of  the  second  Paraenesis.     Milton  writes ; 


■ ■ "  insphered 

In  regions  mild  of  calm  and  serene  air, 
Above  the  smoke  and  stir  of  this  dim  spot 
Which  men  call  earth." 

And  Leighton  exhorts  us,  "  In  purioris  multo  ac  pa- 
catioris  veritatis  luce,  longe  supra  turbidam  illam  et 
nebulosam  polemicorum  regionem  versari."  In  this 
conjecture  of  my  learned  friend,  which  accredits  and 
is  accredited  by  the  character  of  Leighton  for  elegant 
reading,  I  cordially  agree ;  nor  can  I  do  better  than 
to  adopt  his  felicitous  and  expressive  language  in  styl- 
ing those  Paraeneses,  '^^  Specimens  of  pathetic  piety, 
uttered  in  classic  elegance,  and  exhibiting  the  apostle 
of  Christ  in  the  garb  and  office  of  academic  lec- 
turer." 

Dr.  Fall,  and  not  Bishop  Burnet,  as  has  been  erro- 
neously asserted,  was  the  original  editor  of  Leighton's 
works.  The  first  of  them  which  saw  the  light,  was 
a  volume  of  eighteen   sermons,  printed   in   London, 


ARCHBISHOP  LEIGHTON.  CLXXlll 

1692,  expressly  stated  to  be  copied  "  from  his  papers 
written  with  his  own  hand."  It  is  accompanied  with 
a  preface  by  the  Editor,  of  which  the  following  is  an 
extract. — ''^To  the  pious  and  devout  reader.  The 
Discourses,  here  published,  are  but  a  small  taste  of  a 
great  many  more,  that  were  written  by  the  same  most 
reverend  author.  A  judgment  will  be  made  from  the 
reception  these  meet  with,  concerning  the  publishing 
other  discourses  by  the  same  pen.  His  composures 
in  Latin  (which  appear  to  have  been  written  and  de- 
livered, when  he  was  principal  of  the  College  of 
Edinburgh)  are  also  transcribing  for  the  press,  and 
may  in  a  convenient  time  see  the  light,  for  they  need 
not  fear  it."  Accordingly,  in  1693,  his  Praelectiones 
Theologicae  came  out  in  quarto,  with  a  preface  in  the 
same  language,  by  Dr.  Fall,  printed  in  London.  The 
next  portion  of  his  works,  produced  to  the  public, 
seems  to  have  been  the  ^^  Commentary  on  Peter," 
Vol.  L,  4to.,  York,  1693.  In  an  advertisement  pre- 
fixed to  this  volume.  Dr.  Fall  alludes  to  the  favourable 
reception  of  his  former  works.  The  second  volume 
of  this  Commentary  was  published,  London,  1694 ; 
and  in  the  preface.  Dr.  Fall  mentions  that  he  has  still 
in  his  hands  some  brief  discourses  by  Leighton  on  the 
Epistle  to  the  Ephesians,  and  also  his  expositions  of 
the  Decalogue,  the  Creed,  and  the  Lord's  Prayer, 
which  might  hereafter  be  printed.  These,  except  the 
discourses  on  the  Epistles  to  the  Ephesians,  came  out, 
London,  1701,  8vo.,  together  with  his  two  discourses, 
one  on  St.  Matthew  xxii.  37,  38,  39 ;  the  other  on 
Heb.  viii.  10 ;  to  which  was  annexed  a  short  Catechism. 


CLXXIV  THE  LIFE  OF 

There  was  also  published  a  volume  of  "  Tracts,"  12mo., 
London,  1708 ;  which  comprised  the  Rules  for  a  Holy 
Life,  one  Sermon,  and  the  Catechism.  The  later 
editions  of  his  works  are  sufficiently  known. 

It  may  gratify  some  readers  to  have  the  Will  of 
Archbishop  Leighton,  and  a  few  particulars  of  the  dis- 
position of  his  property  subjoined,  along  with  the  most 
probable  account  of  his  ecclesiastical  income.  The  fol- 
lowing is  the  Will : — 

At  Broadhurst,  Feb.  17,  1083. 
Being  at  present  (thanks  be  to  God)  in  my  accustomed 
health  of  body  and  soundness  of  mind  and  memory,  I  do  write 
this  Avith  my  own  hand,  to  signify,  that  when  the  day  I  so 
much  wish  and  long  for  is  come,  that  shall  set  me  free  of 
this  prison  of  clay  wherein  I  am  lodged,  what  I  leave  behind 
me  of  money,  goods,  or  chattels,  or  whatsoever  of  any  kind 
was  called  mine,  I  do  devote  to  charitable  uses ;  partly,  such 
as  I  have  recommended  particularly,  to  my  sister  IVIrs.  Sapphira 
Lightmaker  and  her  son  Master  Edward  Lightmaker,  of 
Broadhurst,  and  the  remainder  to  such  other  charities,  as  their 
own  discretion  shall  think  fittest.  Only  I  desire  each  of  them 
to  accept  of  a  small  token  of  a  little  grateful  acknowledgment 
of  their  great  kindness,  and  trouble  they  have  had  with  me  for 
some  years  lliat  I  was  their  guest,  the  proportion  whereof  (to 
remove  their  scruple  of  taking  it)  I  did  expressly  name  to 
themselves,  Avhile  I  was  with  them,  before  the  writing  hereof, 
and  likewise  after  I  have  wrote  it.  But  they  need  not  give 
any  account  of  it  to  any  other,  the  whole  being  left  to  their 
disposal.  Neither  I  hope  will  any  other  friends  or  relations 
of  mine  take  it  unkind,  that  I  bequeath  no  legacy  to  any  of 
them,  designing,  as  is  said,  so  entirely  to  charity  the  whole 
remains.  Only  my  books  I  leave  and  bequeath  to  the  Cathe- 
dral of  Dunblane  in  Scotland,  to  remain  there  for  the  use  of 


ARCHBISHOP  LEIGHTON.  CLXXV 

the  clergy  of  that  Diocese.  I  think  I  need  no  more,  but  that 
I  appoint  my  said  sister  Mrs.  Sapphira  Lightmaker^  of  Broad- 
hurst,  and  her  son  Mr.  Edward  Lightmaker  of  Broadhurst, 
joint  executors  of  this  my  will, — if  they  be  both  living  at  my 
decease,  as  I  hope  they  shall ;  or  if  that  one  of  them  shall  be 
surviving,  that  one  is  to  be  the  sole  executor  of  it.  1  hope 
none  will  raise  any  question  or  doubt  about  this  upon  any 
omission  or  informality  of  expression  in  It ;  being  for  preven- 
tion thereof  as  plainly  expressed  as  it  could  be  conceived  by 
me.     And  this  I  declare  to  be  the  last  will  and  testament  of 

Robert  Leighton. 

We  have  already  had  occasion  to  observe,  that  his 
expenditure  upon  himself  was  frugal  almost  to  parsi- 
mony, but  from  this  frugality  no  accumulation  resulted. 
One  great  object  of  his  self-denial  was  to  provide 
funds  for  the  dissemination  of  sound  religious  learning. 
Accordingly,  when  Principal  of  the  University  of  Edin- 
burgh, he  presented  that  city  with  150/.  sterling  for  the 
support  of  a  bursary  or  scholarship  in  philosophy. 
Glasgow  also  is  indebted  to  this  venerable  man  for  two 
bursaries,  which  are  destined  to  assist  in  the  mainte- 
nance of  two  students  for  the  space  of  six  years  ;  the 
four  first  to  be  spent  in  philosophical  pursuits,  and  the 
two  last  in  the  study  of  divinity:  and  should  the 
student  not  be  otherwise  provided  for,  or  wish  to  con- 
tinue his  theological  studies,  the  magistrates  and  coun- 
cil are  authorised  to  prolong  his  tenure  of  the  student- 
ship, for  two  or  three  additional  years.  In  the  election 
of  scholars,  the  trustees  are  not  limited  to  any  particu- 
lar description  of  persons  ;  but  they  are  required  to 
present  two  candidates,  when  a  bursary  has  become 


CLXXVJ  THE  LIFE  OF 

vacant,  for  a  trial  of  their  comparative  merits  ;  and  tlie 
one  reported  by  the  examiners  to  be  the  best  qualified, 
is  to  receive  a  presentation  from  the  officers  of  the 
town.  The  annual  value  of  each  bursary  is  9/.  sterling. 
In  one  of  the  deeds  which  conferred  this  benefit  on 
indigent  students,  150/.  were  devised  to  the  hospital  of 
St.  Nicholas  in  Glasgow,  for  two  poor  men  of  good 
report.  Three  paupers  are  now  enjoying  the  benefit 
of  this  legacy,  which  produces  4/.  lO^.  annually  for 
each  pensioner. 

To  the  diocese  of  Dunblane,  which  was  ill  provided 
with  books,  he  bequeathed  his  valuable  library ;  and 
after  his  removal  thence,  he  made  over  for  the  benefit 
of  the  poor  a  considerable  sum  of  money,  due  to  him 
from  a  gentleman  of  that  place,  which  money  was  after- 
wards paid,  and  appropriated  agreeably  to  the  inten- 
tions of  the  benefactor. 

It  is  not  easy  to  ascertain  the  precise  amount  of  his 
income  when  he  was  Bishop  of  Dunblane.  Most 
likely  the  revenues  of  the  see,  together  with  the  salary 
accruing  from  the  Chapel  Royal  at  Stirling,  of  which 
the  diocesan  of  Dunblane  was  Dean  by  right  of  office, 
did  not  exceed  200/.  That  bishopric  was  the  poorest 
in  Scotland,  except  those  of  Caithness  and  Argyle. 
Shortly  after  the  Reformation,  its  rental  was  taken  at 
313/.  per  annum  in  money,  besides  a  stated  allowance 
of  grain  ;  but  then  there  were  several  livings  annexed 
to  it.  In  the  valuation  book  of  Aberdeenshire,  the 
bishop  of  Dunblane  is  styled  Parson  of  Monimusk,  the 
reason  of  which  is,  that  at  Monimusk  there  was  for- 
merly a  priory,  the  proceeds  of  which  were  assigned  by 


ARCHBISHOP  LEIGHTON.  CLXXVll 

James  the  Sixth  in  1617  to  the  see  of  DunWane,  It 
was  this  Prince  who  augmented  it  with  tlie  deanery 
of  the  Chapel  Royal,  which  was  considerably  lucra- 
tive ;  and  he  superadded  the  abbey  of  Cross-raguel,  in 
Ayrshire. 

If  all  these  golden  rivulets  poured  into  Dunblane, 
when  Leighton  was  its  diocesan^  he  would  be  suffi- 
ciently opulent.  But  it  is  more  than  probable  that 
several  of  them  were  dried  up,  or  intercepted^  and 
that  only  a  small  proportion  of  the  nominal  rental 
flowed  into  the  episcopal  reservoir.  This  proportion 
would  be  further  diminished  by  the  excessive  indul- 
gence, with  which  he  always  listened  to  defaulters, 
who  pleaded  poverty  in  excuse  for  not  making  good 
their  payments. 


Vol.  I. 


APPENDIX. 


TWO  LETTERS, 


COMMONLY  Rlil'UTED  TO   HAVE    BEEN  WRITTEN  BY  THE  BISHOP 
OF   DUNBLANE. 


LETTER  I. 

Sir, 

In  the  late  conference  I  had  with  your  friend,  the  sum 
of  what  I  said  was  this  : — 

1.  That  episcopal  government^  managed  in  conjunction  with 
presbyters  in  presbyteries  and  synods,  is  not  contrary  either  to 
the  rule  of  scripture,  or  the  example  of  the  primitive  church, 
but  most  agreeable  to  both. 

2.  Yea,  it  is  not  contrary  to  that  very  covenant,  which  is 
pretended  by  so  many  as  the  main,  if  not  the  only  reason  of 
their  scrupling ;  and  for  their  sakes  it  is  necessary  to  add  this. 
For  notwithstanding  the  many  irregularities  both  in  the  matter 
and  form  of  that  covenant,  and  the  illegal  and  violent  M^ays 
of  pressing  and  prosecuting  of  it,  yet  to  them  who  remain 
under  the  conscience  of  its  full  force  and  obligation,  and  in 
that  seem  invincibly  persuaded,  it  is  certainly  most  pertinent, 
if  it  be  true,  to  declare  the  consistence  of  the  even  present  go- 
vernment with  that  obligation.  And  as  both  these  assertions, 
I  believe  upon  the  exactest  (if  impartial  and  impassionate) 
inquiry,  will  be  found  to  be  in  themselves  true  ;  so  they  are 
owned  by  the  generality  of  the  presbyterians  in  England  ;  as 
themselves  have  published  their  opinion  in  print  under  this 
title : — Two  Papers  of  jwoijosals  humbly  presented  to  his 
Majesty  by  the  Reverend  Ministers  of  the  Presbyterian  per- 
suasion. Printed  at  London,  Anno  1660. 

Besides  other  passages  in  these  papers  to  the  same  purpose, 


CLXXXU  TWO  LETTERS  BY 

at  page  1 L  and  12,  are  these  words  :  "  And  as  these  are  our 
general  ends  and  motives,  so  we  are  induced  to  insist  upon  the 
form  of  a  sy nodical  government,  conjunct  with  a  fixed  presi- 
dency ;  for  these  reasons. 

1.  "  We  have  reason  to  believe  that  no  other  terms  will  be 
so  generally  agreed  on,  &c. 

2.  "  It  being  agreeable  to  the  Scripture  and  primitive  go- 
vernment, is  likeliest  to  be  the  way  of  a  more  universal  con- 
cord, if  ever  the  churches  on  earth  arrive  to  such  a  blessing  : 
however,  it  will  be  most  acceptable  to  God,  and  well-informed 
consciences. 

3.  "  It  will  promote  the  practice  of  discipline  and  godhness 
without  disorder,  and  promote  order  without  hindering  disci- 
pline and  godliness. 

4.  "  And  it  is  not  to  be  silenced  (though  in  some  respect  we 
are  loth  to  mention  it)  that  it  will  save  the  nation  from  the 
violation  of  their  solemn  vow  and  covenant,  without  wronging 
the  church  at  all,  or  breaking  any  other  oath,  &c.'"  And  a 
little  after  they  add,,  that  the  prelacy  disclaimed  in  that  cove- 
nant, Avas  the  engrossing  of  the  sole  power  of  ordination  and 
jurisdiction,  and  exercising  of  the  whole  discipline  absolutely 
by  bishops  themselves  and  their  delegates,  chancellors,  surro- 
gates, and  officials,  &c.  excluding  wholly  the  pastors  of  parti- 
cular churches  from  all  share  in  it.  And  there  is  one  of 
prime  note  amongst  them,  Avho,  in  a  large  treatise  of  church- 
government,  doth  clearly  evince,  that  this  was  tlie  mind  both 
of  the  parliament  of  England,  and  of  the  assembly  of  divines 
at  Westminster,  as  they  themselves  did  expressly  declare  it,  in 
the  admitting  of  the  covenant,  "  that  they  understand  it  not  to 
be  against  all  episcopacy,  but  only  a;j,ainst  the  particular  frame, 
as  it  is  worded  in  the  article  itself:  for  our  princi})al  model  in 
England,  and  the  way  of  managing  of  it,  whatsoever  is  amiss 
(and  it  can  be  no  wrong  to  make  that  supposition  concerning 
any  church  on  earth),  or  whatsoever  they  apprehend  to  be 
amiss,  though  it  may  be  u[)on  mistake,   the  brethren  that  are 


ARCHBISHOP    LEIGHTON.  CLXXXlll 

dissatisfied  had  possibly  better  acquitted  their  duty  by  free 
admonitions  and  significations  of  their  own  sense  in  all  things, 
than  by  leaving  of  their  station,  which  is  the  one  thing  that 
hath  made  the  breach  (I  fear)  very  hard  to  cure,  and  in 
human  appearance  near  to  incurable :  but  there  is  much  cha- 
rity due  to  them,  as  following  the  dictate  of  their  own  con- 
science :  and  they  owe,  and,  I  hope,  pay  the  same  back  again 
to  those  that  do  the  same  in  another  way  ;  and  whatsoever  may 
be  the  readiest  and  happiest  way  of  reuniting  those  that  are 
mutually  so  minded,  the  Lord  reveal  it  to  them  in  due  time." 
This  one  word  I  shall  add,  That  this  difference  should  arise  to 
so  great  a  height,  may  seem  somewhat  strange  to  any  man  that 
calmly  considers,  that  there  is  in  this  church  no  change  at  all, 
neither  in  the  doctrine  nor  worship,  no  nor  in  the  substance  of 
the  discipline  itself  :  but  when  it  falls  on  matters  easily  inflam- 
mable,  how  little  a  spark,  how  great  a  fire  will  it  kindle  ? 

Because  every  one  hath  not  the  book,  1  have  transcribed 
here  Mr.  Baxter's  own  words.  Bax.  of  Church  Government, 
P.  III.  c.  i.  p.  276. 

"  An  Episcopacy  desirable  for  the  reformation  and  peace  of 
the  churches.  A  fixed  president  durante  vita,  pp.  297,  330. 
But  some  will  say,  we  are  engaged  against  all  prelacy  by  cove- 
nant, and  therefore  cannot  yield  to  so  much  as  you  do  without 
perjury.  Ans.  That  this  is  utterly  untrue,  I  thus  demon- 
strate. 

1.  "When  that  covenant  was  presented  to  the  assembly 
with  the  bare  name  of  prelacy  joined  to  poper>'^,  many  grave 
and  reverend  divines  desired  that  the  word  prelacy  might  be 
explained,  because  it  was  not  all  episcopacy  they  were  against ; 
and  thereupon  the  following  concatenation  in  the  parenthesis 
was  given  by  way  of  explication  in  these  words  :  That  is 
church-government  by  archbishops,  bishops,  their  chancellors 
and  commissaries,  deans,  and  chapters,  archdeans,  and  all  the 
other  ecclesiastical  officers  depending  on  that  hierarchy.  By 
which  it  appears,  that  it  vvas  only  the  English  hierarchy  or 


CLXXXIV  TWO  LETTERS  BY 

frame  that  was  covenanted   against,  and  that  which   was  then 
existent  tliat  was  taken  down. 

2.  "  When  the  House  of  Lords  took  the  covenant,  Mr. 
Thomas  Coleman,  that  gave  it  them,  did  so  explain  it,  and 
profess  that  it  was  not  their  intent  to  covenant  against  all  epis- 
copacy, and  upon  this  explication  it  was  taken ;  and  certainly 
the  parliament  was  most  capable  of  giving  the  due  sense  of  it, 
because  it  was  they  that  did  impose  it. 

3.  "  And  it  coidd  not  be  all  episcopacy  that  was  excluded, 
because  a  parochial  episcopacy  was  at  the  same  time  used  and 
approved  commonly  here  in  England. 

4.  "  And  in  Scotland  they  had  used  the  help  of  visiters  for 
the  reformation  of  their  churches,  committing  the  care  of  a 
country  or  circuit  to  some  one  man,  which  was  as  high  a  sort 
of  episcopacy,  at  least  as  any  I  am  pleading  for.  Besides  that 
they  had  moderators  in  all  their  synods,  which  were  temporary 
bishops. 

5.  "  Also  the  chief  divines  of  the  late  assembly  at  West- 
minster, that  recommended  that  covenant  to  the  nations,  have 
professed  their  own  judgments  for  such  a  moderate  episcopacy 
as  I  am  here  defending,  and  therefore  never  intended  the 
exclusion  of  this  by  covenant." 

After  he  adds,  "  As  we  have  prelacy  to  beware  of,  so  we 
have  the  contrary  extreme  to  avoid,  and  the  church's  peace  (if 
it  may  be)  to  procure  ;  and  as  we  must  not  take  down  the 
ministry,  lest  it  prepare  men  for  episcopacy,  so  neither  must 
Me  be  against  any  profitable  exercise  of  the  ministry,  or  desir- 
able order  amongst  them  for  fear  of  introducing  prelacy." 
Thus  far  Baxter's  own  words. 

There  is  another  that  hath  writ  a  treatise  on  purpose,  and 
that  zealous  and  strict  enough,  touching  the  obligation  of  the 
league  and  covenant,  under  the  name  of  Theophilus  Timorcus. 
And  yet  therein  it  is  expressly  asserted,  that  "  however,  at  first, 
it  might  appear  that  the  parliament  had  renounced  all  e])isco- 
pacy,  yet  upon  stricter  incpiiry,  it  was  evident  to  the  author. 


ARCHBISHOP  LEIGHTON.  CLXXXV 

that  that  very  scruple  was  made  by  some  members  in  parlia- 
ment, and  resolved  (with  the  consent  of  their  brethren  in 
Scotland)  that  the  covenant  was  only  intended  against  prelacy 
as  then  it  Avas  in  being  in  England,  leaving  a  latitude  for  epis- 
copacy, ^c." 

It  would  be  noted,  that  when  that  covenant  was  framed, 
there  was  no  episcopacy  at  all  in  being  in  Scotland,  but  in 
England  only  ;  so  that  the  extirpation  of  that  frame  only  could 
then  be  meant  and  intended.  Likewise  it  would  be  considered, 
that  though  there  is  in  Scotland  at  present  the  name  of  dean, 
and  chapter,  and  commissaries,  yet  that  none  of  those  at  all 
do  exercise  any  part  of  the  discipline  under  that  name,  neither 
any  other,  as  chancellor  or  surrogate,  &c.,  by  delegation  from 
bishops,  with  a  total  exclusion  of  the  community  of  presbyters 
from  all  power  and  share  in  it,  which  is  the  great  point  of  dif- 
ference betwixt  that  model  and  this  with  us,  and  imports  so 
much  as  to  the  main  of  discipline.  I  do  not  deny  that  the 
generality  of  the  people,  yea  even  of  ministers  in  Scotland, 
when  they  took  the  covenant,  might  likewise  understand  that 
article  as  against  all  episcopacy  whatsoever,  even  the  most 
moderate,  especially  if  it  should  be  restored  under  the  express 
name  of  bishops  and  archbishops ;  never  considering  how  dif- 
ferent the  nature,  and  model,  and  way  of  exercising  it  may  be, 
though  under  the  same  names,  and  that  the  due  regulating  of 
the  thing  is  much  more  to  be  regarded  than  either  the  retain- 
ing or  altering  of  the  name.  But  though  they  did  not  then 
consider  any  such  thing,  yet  certainly  it  concerns  them  now  to 
consider  it,  when  it  is  represented  to  them,  that  not  only  the 
words  of  the  oath  itself  do  very  genuinely  consist  with  such  a 
qualified  and  distinctive  sense,  but  that  the  very  composers  or 
imposers  of  it,  or  a  considerable  part  of  them,  did  so  under- 
stand and  intend  it.  And  unless  they  make  it  appear,  that  the 
episcopacy  now  in  question  with  us  in  Scotland  is  either  con- 
trary to  the  word,  or  to  that  mitigated  sense  of  their  own  oath, 
it  would  seem  more  suitable  to  christian  charity  and  modera- 


CLXXXVl  TWO  LETTERS  BY 

tion,  rather  to  yield  to  it  as  tolerable,  at  least,  than  to  continue 
so  inflexibly  fast  to  their  first  mistakes  and  excessive  zeal,  as 
for  love  of  it  to  divide  from  their  church,  and  break  the  bond 
of  peace. 

It  may  likewise  be  granted,  that  some  learned  men  in 
England,  who  refused  to  take  the  covenant,  did  possibly  except 
against  that  article  of  it,  as  signifying  the  total  renunciation 
and  abolition  of  all  episcopacy ;  and  seeing  that  Avas  the  real 
event  and  consequent  of  it,  and  they  having  many  other  strong 
and  weighty  reasons  for  refusing  it,  it  is  no  wonder  that  they 
were  little  curious  to  inquire  what  passed  amongst  the  contrivers 
of  it,  and  what  distinction  or  different  senses  either  the  words 
of  that  article  might  admit,  or  those  contrivers  might  intend 
by  them.  And  the  truth  is,  that  besides  many  other  evils,  the 
iniquity  and  unhappiness  of  such  oaths  and  covenants  lies 
much  in  this,  that  being  commonly  framed  by  persons  that, 
even  amongst  themselves,  are  not  fully  of  one  mind,  but  have 
their  different  opinions  and  interests  to  serve  (and  it  was  so 
even  in  this) ,  they  are  commonly  patched  up  of  so  many  several 
articles  and  clauses,  and  those  too  of  so  versatile  and  ambiguous 
terms,  that  they  prove  most  wretched  snares,  thickets  of  briars 
and  thorns  to  the  consciences  of  those  that  are  engaged  in  them, 
and  matter  of  endless  contentions  and  disputes  amongst  them 
about  the  true  sense  and  intendment,  and  the  tie  and  oblige- 
ments  of  those  doubtful  clauses,  especially  in  some  such  altera- 
tions and  revolutions  of  affairs  as  always  may,  and  often  do,  even 
v^'ithin  few  years,  follow  after  them ;  for  the  models  and  pro- 
ductions of  such  devices  are  not  usually  long-lived.  And 
whatsoever  may  be  said  for  their  excuse  in  whole  or  in  part, 
who,  in  yieldance  to  the  power  that  pressed  it,  and  the  general 
o))inion  of  this  church  at  that  time,  did  take  that  covenant  in 
the  most  moderate  and  least  schismatical  sense  that  the  terms 
can  admit ;  yet,  I  know  not  what  can  be  said  to  clear  them  of 
a  very  great  sin,  that  not  only  framed  such  an  engine,  but 
violently  imposed  it  upon  all  ranks  of  men,  not  ministers  and 


ARCHBISHOP  LEIGHTON.  CLXXXVll 

Other  public  persons  only,  but  the  whole  body  and  community 
of  the  people,  thereby  engaging  such  droves  of  poor  ignorant 
persons  to  they  know  not  what,  and,  to  speak  freely,  to  such 
a  hodge-podge  of  various  concernments,  religious  and  civil,  as 
church  discipline  and  government,  the  privileges  of  parliament 
and  liberties  of  subjects,  and  condign  punishment  of  malignants, 
things  hard  enough  for  the  wisest  and  learnedest  to  draw  the 
just  lines  of,  and  to  give  plain  definitions  and  decisions  of  them, 
and  therefore  certainly  as  far  off  from  the  reach  of  poor  country 
people's  understanding,  as  from  the  true  interest  of  their  souls ; 
and  yet  to  tie  them  by  a  religious  and  sacred  oath  either  to 
know  all  these,  or  to  contend  for  them  blindfold  without  know^- 
ing  them,  can  there  be  instanced  a  greater  oppression  and 
tyranny  over  consciences  than  this  ?  Certainly  they  that  now 
govern  in  this  church  cannot  be  charged  with  any  thing  near 
or  like  unto  it ;  for  whatsoever  they  require  of  intrants  to  the 
ministry,  they  require  neither  subscriptions  nor  oaths  of  minis- 
ters already  entered,  and  far  less  of  the  whole  body  of  the 
people  3  and  it  were  ingenuously  done  to  take  some  notice  of 
any  point  of  moderation,  or  whatsoever  else  is  really  com- 
mendable even  in  those  we  account  our  greatest  enemies,  and 
not  to  take  any  part  in  the  world  for  the  absolute  standard  and 
unfailing  rule  of  truth  and  righteousness  in  all  things. 

But  oh,  who  would  not  long  for  the  shadows  of  the  evening, 
and  to  be  at  rest  from  all  these  poor  childish  trifling  contests. 

P.  S.  Whatsoever  was  the  occasion  of  copying  out  the  pas- 
sages cited  in  this  paper,  and  of  adding  these  few  thoughts  that 
then  occurred  touching  that  subject,  I  would  have  neither  of 
them  understood  as  intended  any  way  to  reflect  upon  or  judge 
other  churches  where  this  government  is  otherwise  exercised ; 
bvU  what  is  here  said  is  only  argumentum  ad  hominem,  and 
particularly  adapted  to  the  persons,  and  notions,  and  scruples 
we  have  to  do  withal  in  this  church.  And  though  this  is 
designed  to  come  to  very  few  hands,  yet  I  wish  that  what  is 


CLXXXVlll  TWO  LETTERS  BY 

here  represented  \verc  by  some  better  way  broiiglit  to  the  notice 
of  such  as  know  least  of  it  and  need  it  most,  that,  if  it  be  pos- 
sible, their  extreme  fervour  might  be  somewhat  allayed  by  this 
consideration,  that  this  very  form  of  government,  which  is  so 
hateful  to  them,  is  by  the  Presbyterians  of  the  neighbour  king- 
dom accounted  a  thing,  not  only  tolerable,  but  desirable :  and 
I  might  add,  that,  upon  due  inquiry,  the  reformed  churches 
abroad  will  be  found  in  a  great  part  much  of  the  same  opinion  ; 
yea,  I  am  not  afraid  to  say  yet  further,  that  I  think  there  is 
good  reason  to  believe,  that  it  were  not  only  lawful  for  these 
that  now  govern  in  this  church,  but,  if  prejudice  hindered  not, 
might  prove  expedient  and  useful  for  the  good  of  the  church 
itself,  that  they  did  use  in  many  instances  a  little  more  authority 
than  they  do,  and  yet  might  still  be  very  far  off  from  proud  and 
tyrannical  domination,  never  applying  their  power  to  obstruct 
what  is  good,  but  to  advance  it,  and  not  at  all  against  the 
truth,  but  always  for  it,  and  while  they  do  so,  the  atheism  and 
profaneness  that  abounds  cannot  reasonably  be  imputed  to  the 
nature  of  the  government,  as  too  commonly  it  is  by  some,  but 
rather  to  the  schism  that  is  made  by  withdrawing  and  dividing 
from  it :  for  there  is  not  a  greater  enemy  in  the  world  to  the 
power  of  religion  than  the  wranglings  and  bitter  contentions  that 
are  caused  about  the  external  forms  of  it.  Eior^vri  (plXr),  tioriM-n  (plXri, 
oTiors.  rtfj^as  KxriXntis,  as  Nazianzen  pathetically  begins  one  of 
his  orations  for  peace.  I  confess  I  have  sometime  wondered  to 
see  some  wise  and  good  men,  after  all  that  can  be  said  to  them, 
make  so  great  reckoning  of  certain  metaphysical  exceptions 
against  some  little  words  and  formalities  of  difference  in  the 
government,  and  set  so  little  a  value  upon  so  great  a  thing  as 
is  the  peace  of  the  church.  Oh  when  shall  the  loud  and  harsh 
noises  of  our  debates  be  turned  to  the  sweeter  sound  of  united 
prayers  for  this  blessed  peace,  that  we  might  cry  with  one 
heart  and  voice  to  the  God  of  peace,  who  alone  can  give  it, 
Parcm  te  poscimus  omnes :  and  if  we  be  real  supplicants  for  it, 
we  would  beware  of  being  the  disappointers  of  our  own  desires. 


ARCHBISHOP  LEIGHTON.  CLXXXIX 

and  of  obstructing  the  blessing  we  pray  for,  and  therefore 
would  mainly  study  a  temper  receptive  of  it,  and  that  is,  great 
meekness  and  charity ;  and  certainly  whatsoever  party  or  ojn- 
nion  we  follow  in  this  matter,  the  badge  by  Mhicli  we  must  be 
known  to  the  followers  of  Jesus  Christ  is  this,  that  we  love  one 
another,  and  that  law  unquestionably  is  of  divine  right,  and 
therefore  would  not  be  broken  by  bitter  passion  and  revilings, 
and  rooted  hatreds  one  against  another  for  things  about  which 
the  right  is  in  dispute  betwixt  us ;  and  however  that  be,  are 
we  christians  ?  Then  doubtless  the  things  wherein  we  agree 
are  incomparably  greater  than  these  wherein  we  disagree,  and 
therefore  in  all  reason  should  be  more  powerful  to  unite  us, 
than  the  other  to  divide  us.  But  to  restrain  myself,  and  stop 
here,  if  we  love  both  our  own  and  the  church's  peace,  there  be 
two  things  I  conceive  we  should  most  carefully  avoid,  the 
bestowing  of  too  great  zeal  upon  small  things,  and  too  much 
confidence  of  opinion  upon  doubtful  things  :  it  is  a  mad  thing 
to  rush  on  hard  and  boldly  in  the  dark,  and  we  all  know  what 
kind  of  person  it  is  of  whom  Solomon  says,  That  he  rages  and 
is  confident. 


LETTER  11. 

Sir, 

The  question  betwixt  us,  is  not  concerning  bishops  go- 
verning absolutely  by  themselves  and  their  delegates,  but 
concerning  bishops  governing  in  conjunction  with  presbyters 
in  presbyteries  and  synods,  of  which  we  affirm  ;  that  it  is 
neither  contrary  to  the  Scriptures,  nor  the  example  of  the 
primitive  church,  but  most  agreeable  to  both  :  if  any  think 
otherwise,  let  them  produce  their  evidences  of  Scripture  and 
antiquity.  If  they  say,  it  is  not  enough,  to  make  such  a  form 
lawful,  that  it  is  not  contrary  to  Scripture,  but  there  ought  to 


CXC  TWO  LETTERS  BY 

be  an  express  command  or  rule  in  Scripture  to  warrant  it,  they 
will  sure  be  so  just,  as  to  be  subject  to  the  same  law  them- 
selves. Let  them  then  produce  such  an  express  command  or 
rule  for  their  own  model  of  kirk-sessions,  presbyteries,  synods 
provincial  and  national,  and  a  commission  of  the  kirk  in  their 
several  dependencies  and  subordinations  for  the  ordinary  and 
constant  government  and  exercise  of  discipline  in  the  church, 
and  the  necessarv  chanmno;  of  the  moderators  in  these  meet- 
ings,  excepting  only  that  of  the  kirk-session,  wherein  the 
minister  is  constantly  to  moderate ;  for  without  such  an  ex- 
press rule  as  this,  a  bishop  or  fixed  president  may  very  well 
consist  with  that  whole  frame  they  contend  for ;  and  it  is 
really  and  actually  so  at  this  present  in  this  church,  and  they 
stand  so  much  the  rather  obliged  to  bring  a  clear  command  for 
these  judicatories,  and  their  subordinations,  because  they  affirm 
them  to  be  of  unquestionable  divine  right,  and  the  very  kingdom 
of  Christ  upon  earth,  and  the  only  lawful  and  absolutely  neces- 
sary government  of  the  christian  church,  whereas  the  assertors 
of  other  forms  do  not  usually  speak  so  big.  If  they  shall  say, 
they  are  not  against  a  fixed  president  or  bishop,  or  call  him 
what  you  will  (for  lo  contest  about  names,  especially  in  so 
grave  a  matter,  is  trivial  and  childish),  but  that  the  question  is 
about  their  power,  then  we  beg  that  it  may  be  so.  Let  that  be 
all  the  question  betwixt  us,  and  then  we  hope  the  controversy 
will  be  quickly  ended  ;  for  we  trust  we  shall  be  found  not  at 
all  desirous  to  usurp  or  affect  any  undue  power,  but  rather  to 
abate  of  that  power  which  is  reasonable,  and  conform  even  to 
primitive  episcopacy,  than  that  a  schism  should  continue  in 
this  church  upon  that  score.  But  be  it  supposed,  that  bishops 
do  stretch  their  power  somewhat  beyond  their  line,  let  all  the 
world  judge,  whether  ministers  are  for  that  engaged  to  leave 
their  station  and  withdraw  from  those  meetings  of  the  ciiurch, 
which  themselves  approve  of,  for  the  exercise  of  discipline,  yea 
and  (as  many  of  them  have  done)  to  separate  from  the  public 
worship,  and  whole  tonnnunlon  of  the  church,  because  of  some 


ARCHBISHOP  LEIGHTON.  CXCl 

degree  of  wrong  done  them  (as  they  think  in  that  point  of 
power*) ,  or  whether  they  had  not  sufficiently  acquitted  them- 
selves, and  discharged  their  consciences  by  free  declaring  of 
their  opinion  concerning  that  matter,  and  modestly  desiring 
the  redress  of  it ;  and  patiently  waiting  for  it,  though  it  be  not 
presently  redressed,  and  continuing  in  the  performance  of  their 
own  duty  to  their  power,  though  others  above  them,  or  about 
them,  do  transgress  theirs,  or  seem  at  least  to  them  to  do  so  ; 
otherwise,  if  we  think  ourselves  obliged  for  every  thing  that 
is,  or  that  we  judge  faulty  in  other  persons,  or  in  the  frame  of 
things,  to  relinquish  either  the  communion  of  it,  or  our  station 
in  it,  what  will  there  be  but  endless  swarms  of  separations  and 
divisions  in  any  church  under  the  sun. 

But  there  is  one  thing  in  this  business  of  ours  that  sticks 
after  all  the  rest — the  covenant.     As  to  that,  waiving  all  the 
irregularities  of  it,  though  so  many  and  so  great,  that  in  the 
judgment  of  divers,  both  wise  and  good  men,  they  seem  to 
annul  the  obligation  of  it,  suppose  it  still  to  bind  all  that  took 
it,  and  suppose  likewise,  that   the  present  episcopacy  in  this 
church  is  that  same  that  was  abjured  in  that  covenant ;  yet  the 
article  relating  thereto  obliges  each  one  only  to  this,  to  endea- 
vour within  their  calling  and  station,  if  such  an  episcopacy 
shall  be  introduced  and  continued  against  their  will.     But  the 
truth  is,  if  men  would  have  the  patience  to  inquire  into  it,  and 
consider  the  thing  without  prejudice  and  partiality,  this  our 
episcopacy  will  be  found  not  to  be  the  same  with  that  abj  ured 
in  that  covenant :  for  that  is  the  government  of  bishops  and 
archbishops   absolutely    by    themselves   and   their    delegates, 
chancellors,  archdeacons,  officials,  &c.  as  it  is  expressed  in  the 
very  words  of  the  article,  and  was  on  purpose  so  expressed,  to 
difference  that  frame  from  other  forms  of  episcopacy,  and  par- 
ticularly from  that  which  is  exercised  by  bishops  jointly  with 
presbyters  in  presbyteries  and  synods,  and  that  is  it  which   is 
now  used  in  this  church.     And  that  the  presbyterians  in  Eng- 
land do  generally  take  notice  of  this  difference,  and  to  that 


CXCU         TWO  LETTERS  BY  ARCHBISHOP  LEIGHTON. 

tlegree,  as  to  account  the  one  model  contrary  to  the  covenant, 
and  the  other  not  contrary  to  it,  but  very  well  agreeing  with 
it,  is  a  thing  that  none  can  deny,  nor  any  that  uses  diligence 
to  inquire  can  be  ignorant  of,  for  it  is  clear  in  divers  treatises 
extant  in  print.  These  things,  to  my  best  discerning,  are 
truths  ;  and  if  they  be  indeed  so,  I  am  sure  are  pertinent 
truths,  toward  the  healing  of  our  sad  divisions ;  but  if  any 
like  to  be  contentious,  I  wish  I  could  say  of  this  church,  we 
have  no  such  custom  :  but  this  certainly  may  be  said,  that 
there  is  no  custom  doth  more  disedify  the  churches  of  God 
and  less  become  the  followers  of  the  Prince  of  peace.  I  shall 
only  add  one  word  which  I  am  sure  is  undeniable,  and  I  think 
is  very  considerable,  that  he  that  cannot  join  with  the  present 
frame  of  this  church,  could  not  have  lived  in  the  communioii 
of  the  christian  church  in  the  time  of  the  first  most  famous 
general  assembly  of  it,  the  Council  of  Nice,  yea  (to  go  no 
higher  up,  though  safely  I  might)  he  must  as  certainly  have 
separated  from  the  whole  catholic  church  in  the  days  of  the 
holy  bishop  and  martyr,  Cyprian,  upon  this  very  scruple  of 
the  government,  as  Novatus  did  upon  another  occasion. 


Dr.  DODDRIDGE'S  PREFACE*. 


When  Mr.  Wilson  undertook  to  publish  several  pieces 
of  Archbishop  Leighton_,  from  the  manuscripts  in 
which  they  had  so  long  lain  concealed,  having  heard 
of  the  high  esteem  I  have  long  professed  for  the  writings 
of  that  excellent  person,  he  entreated  me  that  I  would 
revise  them,  and  if  I  approve  the  publication,  would 
introduce  them  into  the  world  by  a  recommendatory 
preface.  The  last  of  these  requests  I  absolutely  refused, 
knowing  how  very  unv/orthy  I  am  to  pretend,  by  my 
suffrage,  to  add  any  thing  to  the  reputation  and  accept- 
ance of  what  came  from  the  pen  of  so  eminently  great 
and  good  a  man ;  and  the  more  I  know  of  him,  and  of 
myself,  the  more  deeply  sensible  I  must  be  of  his. 
But  with  the  former  request  I  cheerfully  complied, 
though  my  various  and  important  business  would  have 
furnished  a  very  plausible  excuse  for  declining  it.  I 
apprehended  that  these  pieces  were  not  very  large, 
and  I  knew  that,  like  all  the  other  remains  of  our 
incomparable  Author,  they  wore  not  designed  for  the 
press  ;  so  that  it  was  probable  they  were  written  in  a 
very  hasty  manner,  considering  how  well  he  knew  the 

*   Drawn  up  for  the  Edition  of  Archbishop  Leighton's  Expository 

"Works,  in  two  vohimes,  octavo,  publislied  by  David  Wilson,  Edinburgh, 

1748. 

Vol,  I.  n 


CXciv  DR.  DODDRIDGE'S  PREFACE. 

value  of  time,  and  how  entirely  lie  was  superior  to 
popular  applause  in  all  his  compositions  for  the  pulpit, 
as  most  of  these  were.  The  numberless  errors  which 
I  had  observed  in  the  first  edition  of  all  his  English 
works,  by  which  the  sense  of  many  passages  is  abso- 
lutely destroyed,  and  that  of  scores  and  hundreds  very 
much  obscured,  made  me  the  more  ready  to  attempt 
the  paying  this  little  tribute  of  respect  to  his  memory, 
which  no  words  or  actions  can  fully  express  ;  and  I  was 
morally  certain,  that  whatever  came  from  such  a  pen 
would  be  so  entertaining  and  improving,  that  I  could  not 
fail  of  being  immediately  and  abundantly  rewarded  for 
whatever  pains  it  might  cost  me  to  prepare  it  for  the 
public. 

When  these  manuscripts  came  to  my  hands,  T  found 
new  reasons  to  be  satisfied  with  the  task  I  had  under- 
taken, which  indeed  was  welcome  to  me  in  proportion 
to  the  degree  in  which  I  perceived  it  must  be  laborious. 
The  papers  which  were  sent  me,  were  copies  of  others, 
which  I  suppose  were  transcribed  from  short-hand 
notes,  which  some  skilful  writer  had  happily  taken 
from  the  Archbishop's  mouth.  They  were  beyond 
comparison  more  inaccurate  than  those  of  his  printed 
works,  which  are  most  remarkably  so ;  and  yet  they 
contained  such  inimitable  traces  of  sweet  natural  elo- 
quence, and  of  genuine  and  lively  piety,  as  speak  the 
author  far  more  certainly,  than  the  most  exact  resem- 
blance of  what  was  known  to  be  his  hand-writing  could 
possibly  have  done. 

Besides  a  large  collection  of  letters,  of  which  I  shall 
afterwards  speak,  the  papers  consisted  of  his  medita- 


DR.  DODDRIDGE  S    PREFACE.  CXCV 

tions  and  expositions  on  Psalm  xxxix.,  on  part  of  Rom. 
xii.,  and  the  whole  sixth  of  Isaiah.  On  this  last  sub- 
lime and  instructive  portion  of  scripture,  there  were 
three  distinct  expositions,  delivered,  as  I  suppose,  at 
different  places ;  the  latter  being-,  so  far  as  I  could 
judge^  supplemental  to  the  former,  yet  so  that  addi- 
tions were  made  to  almost  every  verse,  and  sometimes 
the  same  things  which  had  been  said  before,  expressed 
in  a  different  manner.  I  judged  it  consistent  with  the 
strictest  fidelity  owing  to  the  works  of  so  illustrious  a 
person,  (which  absolutely  forbade  my  adding'  or  dimi- 
nishing any  thing)  to  divide  them,  and  incorporate  them 
into  one  whole,  which  could  not  possibly  be  done  with- 
out transcribing  the  pieces,  omitting  those  passages  in 
the  former,  that  were  afterwards  more  copiously  or 
more  correctly  expressed  in  the  latter,  and  inserting 
here  and  there  a  line  or  two,  by  way  of  connexion,  to 
prevent  those  disagreeable  chasms  which  would  other- 
wise have  defaced  much  of  its  beauty.  For  the  rest, 
the  reader  may  assure  himself,  that  if  (which  I  cannot 
doubt)  these  papers  came  genuine  into  my  hand,  they 
are  now  entirely  so,  in  every  sentence  and  in  every 
clause  ;  for  in  those  very  few  places  where  the  sense 
was  to  me  absolutely  unintelligible,  and  the  construc- 
tion incurably  ungrammatical,  I  chose  rather  to  drop 
such  imperfect  fragments,  than  by  uncertain  additions 
of  my  own,  to  run  the  risk  of  imputing  to  the  good 
Archbishop  what  I  was  not  sure  he  ever  wrote.  Had 
these  fragments  contained  hints  of  any  things  curious  in 
criticism,  history,  or  controversy  of  any  kind,  I  would 
have  published  them  apart,  at  the  end  of  these  volumes  : 

n  2 


CXCVl  DR.  DODDRIDGE  S  PREFACE. 

but  as  they  were  very  few,  and  like  the  rest  of  his  writ- 
ings, entirely  of  a  devotional  and  practical  nature,  I 
thought  it  would  have  been  a  formality  nearly  border- 
ing- upon  impertinence,  to  have  collected  and  inserted 
them  in  such  a  manner. 

The  Ethico-critical  meditations  on  the  iv.,  xxxii.,  and 
cxxx.  Psalms,  abound  with  so  many  charming  senti- 
ments and  expressions,  that  I  could  not  but  desire  the 
English  reader  should  share  in  part  of  the  pleasure  they 
had  given  me.  I  have  therefore  taken  care  they  should 
be  faithfully  translated,  and  have  reviewed  the  version 
with  as  much  accuracy  as  my  other  engagements  would 
allow.  It  is  indeed  impossible  to  transfuse  the  inimi- 
table elegance  and  strength  of  the  original  into  any 
translation:  but  he  who  is  incapable  of  the  pleasure 
of  using  that,  will,  I  hope,  be  glad  to  enjoy  the  benefit 
of  such  eminently  pious  reflections,  though  vmder  the 
disadvantage  of  a  dress  much  less  beautiful  and  orna- 
mental. 

When  this  part  of  the  design  was  executed,  I  was 
insensibly,  by  an  ambiguity  of  expression  in  the  pro- 
posals printed  at  Edinburgh,  led  into  another  labour, 
much  greater  than  I  at  first  imagined  it  would  have 
proved,  I  mean  that  of  correcting  the  quarto  edition  of 
the  incomparable  Commentary  upon  the  first  epistle  of 
Peter,  which  I  may  venture  to  pronounce  the  most 
faulty  piece  of  printing  I  ever  remember  to  have  seen 
in  any  language.  At  first,  I  intended  only  to  have 
noted  those  gross  mistakes  which  quite  pervert  what 
any  person  of  common  penetration  must  see  to  have 
been  the  original  sense,  and  yet  are  taken  no  notice  of 


DPv.  DODDRIDGE  S  PREFACE.  CXCVil 

in  the  erroneous  tabic  of  errata.  But  afterwards  con- 
sidering what  an  embarrassment  it  is  to  common 
readers  to  see  commas,  colons,  and  periods  placed 
almost  in  a  promiscuous  disorder,  without  any  regard 
to  their  proper  signification,  which  is  the  case  here,  at 
least  in  every  ten  lines,  I  determined  to  go  over  the 
whole,  pen  in  hand,  and  correct  every  page  as  I  would 
have  done  a  proof  from  the  press. 

While  I  was  thus  employed,  I  observed  that  the 
confusion  which  many  have  complained  of  in  the  Arch- 
bishop's method,  and  which  I  myself  really  thought 
matter  of  some  just  complaint  too,  was  frequently  the 
consequence  of  omitting  the  numeral  marks^  which 
should  denote  the  subordination  of  heads,  and  this 
where  some  of  them  are  inserted,  as  if  on  purpose  to 
increase  the  perplexity.  And  it  also  very  frequently 
results  from  the  neglect  of  giving  a  proper  view  at  first 
of  the  method  proposed,  and  which  was  worst  of  all, 
in  not  a  few  places,  from  placing  the  number  of  the 
head,  instead  of  the  head  itself.  This  perhaps  was 
done  with  design  in  1'  e  first  copy,  to  save  the  trouble 
of  writing  it  over  again  ,  tbut  it  is  extremely  inconve- 
nient to  the  reader,  as  it  most  naturally  leads  him  to 
mistake  the  first  sentence  of  the  enlargement;,  for  the 
head  it  is  intended  to  illustrate. 

This  is  a  remark  which  is  applicable  to  many  of  our 
Author's  sermons  ;  and  I  wish  it  had  been  more  con- 
stantly attended  to  in  that  valuable  edition  of  them 
published  by  Mr.  Wilson  at  Edinburgh  two  years  ago, 
in  comparison  of  which,  nevertheless,  it  is  certain  that 
neither  of  the  former  are  to  be  named.     I  thought  it  no 


CXCviii  DR.  DODDRIDGE'S  PREFACE. 

unwarrantable  liberty  at  all^  but  a  high  point  of  justice, 
to  sui)ply  with  my  pen  what  is  so  evidently  deticient, 
and  I  hope  I  shall  not  be  condemned  for  venturing,  as 
I  was  expressly  desired  to  do,  here  and  there  to  ex- 
change a  Scots  word  or  phrase  for  an  English  one, 
certainly  of  the  same  signification,  and  more  generally 
understood.  I  thoue-ht  that  to  have  distins^uished  all 
these  corrections  by  different  characters,  crotchets,  or 
inverted  commas,  would  have  injured  the  beauty  of 
the  impressions,  and  might  have  looked  like  a  little 
affectation  of  making  a  vain  parade  of  what  I  have 
done.  If  any  are  curious  enough  to  desire  exactly  to 
know  it,  they  may  get  surer  information,  by  comparing 
this  edition  with  the  former,  by  which  they  may  judge 
of  the  little,  but,  as  I  thought,  very  necessary  freedoms 
taken  with  the  manuscript  pieces.  And  if  any  perceive, 
as  I  suppose  most  observant  readers  that  make  the 
comparison  will,  that  the  Commentary  upon  Peter  now 
reads  in  a  much  rounder,  clearer,  and  pleasanter  man- 
ner than  it  before  did  ;  they  will  only  reflect  how  much 
a  multitude  of  little  neg-lio-encies  and  errors,  each  of 
them  seeming  in  itself  minutely  and  inconsiderably 
small,  may  affect  the  beauty,  character,  and  use  of  a 
work  in  which  they  are  found. 

On  the  whole,  the  pre[)aring  these  volumes  for  the 
press  hath  generally  taken  up  a  little  of  my  time  in  the 
intei'vals  of  other  business,  daily  for  several  months  ; 
but  I  am  flir  from  repenting  the  labour  I  have  bestowed 
upon  it.  The  delight  ancl  edification  which  I  have 
found  in  the  writings  of  this  loomUrfid  man,  for  such  I 
must  deliberately  call  him,  would  have   been   a   full 


DR.  DODDRIDGE  S  PREFACE.  CXCIX 

equivalent  for  my  pains,  separate  from  all  prospect  of 
that  effect  which  they  might  have  upon  others.  For 
truly  I  know  not  that  I  have  ever  spent  a  quarter  of  an 
hour  in  reviewing-  any  of  them,  but  even  amidst  that 
interruption  which  a  critical  examination  of  the  copy 
would  naturally  give,  I  have  felt  some  impressions 
which  I  could  wish  always  to  retain.  I  can  hardly 
forbear  saying,  as  a  considerable  philosopher  and  emi- 
nent divine^  with  whom  I  have  the  honour  of  an  inti- 
mate correspondence  and  friendship,  said  to  me  in  a 
letter  long  ago*,  and  wdien  my  acquaintance  with  our 
Author's  works  was  but  begiiniing,  "  There  is  a  spirit 
in  Archbishop  Leighton  I  never  met  with  in  any  human 
writings  ;  nor  can  I  read  many  lines  in  them  without 
being  moved." 

Indeed  it  would  be  difficult  for  me  to  say  where,  but 
in  the  sacred  oracles,  I  have  ever  found  such  heart- 
affecting  lessons  of  simplicity  and  humility,  candour 
and  benevolence,  exalted  piety,  without  the  least  tinc- 
ture of  enthusiasm^  and  an  entire  mortification  to  every 
earthly  interest?  without  any  mixture  of  splenetic  resent- 
ment. Nor  can  I  ever  sufficiently  admire  that  artless 
manner  in  which  he  lays  open,  as  it  were,  his  whole 
breast  to  the  reader,  and  shows,  without  seeming  to  be 
at  all  conscious  of  it  himself,  all  the  various  graces  that 
can  adorn  and  ennoble  the  Christian,  running  like  so 
many  veins  of  precious  ore  in  the  rich  mine  where  they 
grew.  And  hence,  if  I  mistake  not,  is  that  wonderful 
energy  of  his  discourses,  obvious  as  they  seem,  un- 

*  April  10, 1740.  '  Tlie  Reverend  Dr.  Henry  Miles,  F.R.S. 


CC  DR.  DODDRIDGE  S  PREFACE. 

adorned  as  they  really  are^  wlikli  I  have  observed  to 
be  owned  by  persons  of  emhient  piety  in  the  most  dif- 
ferent ranks,  and  amidst  all  the  variety  of  education  and 
capacity  that  can  be  imagined.  As  every  eye  is  struck 
by  consummate  beauty,  though  in  the  plainest  dress^ 
and  the  sight  of  such  an  object  impresses  much  more 
than  any  laboured  description  of  complexion,  features, 
or  air,  or  any  harangue  on  the  nicest  rules  of  proportion 
which  could  come  into  consideration  ;  so,  in  the  works 
of  this  great  adept  in  true  Christianiti/,  we  do  not  so 
much  hear  of  goodness,  as  see  it  in  its  most  genuine 
traces ;  see  him  a  living  image  of  his  Divine  Master,, 
for  such  indeed  his  writings  show,  I  had  almost  said, 
demonstrate  him  to  have  been,  by  such  internal  cha- 
racters as  surely  a  bad  man  could  not  counterfeit^  and 
no  good  man  can  so  much  as  suspect. 

Where  the  mattei-  is  so  remarkably  excellent,  a  wise 
and  pious  reader  will  not  be  over  solicitous  about  the 
style ;  yet  I  think  he  will  find  it,  in  these  compositions, 
far  above  any  reasonable  contempt  or  censure.  When 
I  consider  what  the  prevailing  taste  was  a  century  ago 
in  this  respect,  I  have  often  wondered  at  the  many  true 
beauties  of  expression  that  occur  in  these  pieces,  and 
the  general  freedom  from  those  false  and  fanciful  orna- 
ments, if  they  are  to  be  called  ornaments,  which  occur 
in  contemporary  authors.  On  the  wh(jle,  the  style  won- 
derfully suits  the  sentiments  ;  and  however  destitute  of 
the  flights  of  oratory,  has  such  a  dignity  and  force 
mingled  with  that  simplicity,  which  is  to  be  sure  its 
chief  characteristic  ;  so  that  on  the  whole,  it  has  often 
reminded  me  of  that  soft  and  sweet  eloquence  of  Ulysses, 


DR.  DODDRIDGE  S  PREFACE.  CCl 

which  Homer*  describes  as  falHiig-  hkc  flakes  of  snow  ; 
and  if  I  inioht  be  allowed  to  pursue  the  similitude,  I 
could  add,  like  that,  it  penetrates  deep  into  the  mind 
too,  and  tends  to  enrich  and  fructify  it. 

It  is  chiefly  the  practical  preacher  that  shines  in  these 
lectures,  yet  it  seems  to  me  that  the  judicious  expositor 
will  also  appear,  and  appear  most  to  the  most  compe- 
tent judges.  There  is  a  sort  of  criticism  on  the  sacred 
writings,  which  none  but  an  eminently  good  man  can 
attain  ;  and  if  I  am  at  all  capable  of  judging  concern- 
ing it,  it  remarkably  reigns  here.  We  find,  indeed, 
little  of  that  laborious  sifting  of  words  and  syllables,  in 
which  some  have  worn  out  so  much  time  and  pains,  if 
not  to  no  purpose  at  all,  for  I  will  not  assert  that,  at 
least  to  purposes  very  low  and  inconsiderable,  when 
compared  with  those  which  our  Author  pursues  and 
attains.  The  reader  will,  I  think,  find  great  light 
poured  on  many  very  difficult  passages,  especially  in 
the  First  Epistle  of  Peter,  in  a  very  masterly  manner, 
and  often  by  a  few  weighty  words.  But  these  hints  are 
generally  very  short,  for  the  good  Author  appears  to 
have  lopped  off"  every  thing  as  superfluous,  which  did 
not  immediately  tend  to  make  his  readers  better,  or 
rather  to  have  had  a  heart  so  entirely  possessed  with 
this  desire,  that  nothing  else  ever  offered  itself  to  his 
view.  Whatever  of  an  ornamental  kind  is  to  be  found 
in  these  practical  parts  of  the  work,  which  certainly 
constitute  more  than  six-sevenths  of  the  whole,  appears 
to  have  been  quite  unlaboured  and  unsought ;  but  it 
conduces  much  to  our  entertainment^  and  I  hope  in  its 


Ccii  DR.  DODDRIDGE'S  PREFACE. 

consequence  to  our  improvement^  that  the  Author  had 
naturally  a  very  fine  imag-ination  ;  the  consequence  of 
which  is,  that  his  works  abound  with  a  charming  variety 
of  beautiful  figures^  springing-  up  most  naturally  from 
his  subjects,  and  so  adding-  some  g-races  of  novelty  to 
thoughts  in  themselves  most  obvious  and  common. 

On  the  whole^  I  cannot  but  hope  that  God  will  be 
pleased  to  bless  the  publication  of  these  pieces,  in  these 
circumstances,  as  an  occasion  of  reviving  a  sense  of  re- 
ligion, and  promoting  the  interest  of  true  Christianity. 
It  has  appeared  to  me  a  memorable  event,  that  when 
the  extreme  modesty  of  Archbishop  Leighton  had  been 
inexorable  to  all  the  entreaties  of  his  many  friends^  to 
print  something  during  his  life,  so  many  of  his  precious 
remains  should  with  such  solicitude  be  gleaned  up  after 
deaths  and  some  of  them  more  than  threescore  years 
after  it ;  and  that  they  should  be  read  with  such  high 
esteem  and  delight,  as  it  is  plain  many  of  them  have 
been,  by  persons  of  the  most  different  denominations 
throughout  Great  Britain,  I  am  very  sensible  of  it  as 
an  honour  done  to  me  in  the  course  of  Divine  Provi- 
dence, that  the  task  I  have  here  executed  should  so  very 
unexpectedly  be  devolved  upon  me.  I  have  no  pro- 
perty at  all  in  the  work,  nor  the  least  secular  interest  in 
its  success  :  what  I  have  done  was  entirely  the  result 
of  love  to  the  Author's  memory,  and  concern  for  the 
public  good  ;  but  I  shall  be  gloriously  rewarded^  if  the 
labour  I  have  bestowed  upon  it  be  the  occasion  of  pro- 
moting those  great  ends  which  animated  the  discourses 
and  actions  of  the  holy  man  who  has  now  dwelt  so  long 
among  the  blessed  inhabitants  of  that  world  after  which 


DR.  Doddridge's  preface.  cciu 

he  so  ardently  aspired,  while  yet  amongst  mortals.  And 
let  me  be  permitted  to  add,  that  I  have  some  secret  hope 
this  publication,  in  these  circumstances,  may,  among 
other  good  effects,  promote  that  spirit  of  Catholicism,  for 
which  our  Author  was  so  remarkable,  and  extend  it 
among  various  denominations  of  Christians,  in  the 
northern  and  southern  parts  of  our  island.  If  the  sin- 
cerest  language  or  actions  can  express  the  disposition 
of  the  heart,  it  will  here  be  apparent,  that  a  diversity 
of  judgment  with  regard  to  Episcopacy,  and  several 
forms  both  of  discipline  and  worship  connected  with  it, 
have  produced  in  my  mind  no  alienation^  no  indifference 
towards  Archbishop  Leighton,  nor  prevented  my  de- 
lighting in  his  works,  and  profiting  by  them.  In  this 
respect  I  trust  my  brethren  in  Scothmd  will,  for  their 
own  sake,  and  that  of  religion  in  general,  show  the  like 
candour.  On  the  other  side,  as  I  have  observed  with 
great  pleasure  and  thankfulness  how  much  many  of  the 
established  clergy  in  this  part  of  Britain  are  advancing 
in  moderation  towards  their  dissenting  brethren,  I  am 
fully  assured  they  will  not  like  these  excellent  pieces 
the  worse  for  having  passed  through  my  hand.  It  is 
truly  my  grief  that  any  thing  should  divide  me  from  the 
fullest  communion  with  those  to  whom  I  am  united  in 
bonds  of  as  tender  affection  as  I  bear  to  any  of  my 
fellow  Christians.  And  it  is  my  daily  prayer,  that  God 
will  by  his  gentle,  but  powerful,  influence  on  our  minds, 
mutually  dispose  us  more  and  more  for  such  a  further 
union,  as  may  most  effectually  consolidate  the  Protest- 
ant cause,  establish  the  throne  of  our  gracious  Sove- 
reign, remove  the  scandals  our  divisions  have  occa- 


CCIV  DR.  DODDRIDGE  S  PREFACE. 

sioned,  and  strengthen  our  hands  hi  those  efforts  by 
which  we  are  attempthig,  and  might  then,  I  hope^  more 
successfully  attempt  the  service  of  our  common  Chris- 
tianity. In  the  mean  time^  I  desire  most  sincerely  to 
bless  God  for  any  advances  that  are  made  towards  it ; 
and  I  cannot  forbear  to  illustrate  and  confirm  my 
thoughts  on  this  head,  by  inserting  the  elegant  words 
of  a  most  worthy  member  of  the  Church  of  England, 
well  known  in  the  learned  world,  as  T  have  lately 
had  the  honour  of  receiving  them  from  his  own  pen. 
1  conceal  his  name,  and  therefore  hope  it  is  no  viola- 
tion of  the  laws  of  fiiendship,  to  insert  at  large  a  pas- 
sage from  a  famihar  letter,  which,  if  it  warms  my  rea- 
der's breast  as  it  did  mine,  will  be  not  only  an  enter- 
tainment, but  a  blessing  to  many,  and  which  is  as 
suitable  a  conclusion  of  this  preface,  as  if  it  had  been 
written  in  that  view.  "I  am  glad,"  says  he,  "  that 
'^  Christianity  begins  to  be  so  well  understood  and 
"  taught  l)y  so  many  men  of  parts  and  learning  in  all 
^'  sects,  the  fruits  of  which  appear  in  a  candour  and 
*^  charity  unknown  to  all  ages  of  the  Church,  except 
*"*  the  primitive,  I  had  almost  said,  the  apostolic  age. 
*"'  Does  not  this  give  you  a  prospect,  though  perhaps 
'^  still  very  distant,  of  the  completion  of  the  f\imons 
"  prophecy  that  speaks  of  the  lion  and  the  lamb  Ij/ing 
"  down  tou'eiher  in  the  kino-dom  of  the  Messiah  ?  Lions 
"  there  have  been  hitherto  in  all  churches,  but  too 
^'  many  fierce,  greedy,  and  blood-thirsty  lions,  though 
"  often  diso'uised  like  lambs,  and  some  lambs  there 
'*  have  been,  simple  enough  to  think  it  exj)cdient  for 
''  the  flock,  to  assume  the  habit  and  terror  of  lions ; 


DR.  DODDRIDGE'S  PREFACE.  CCV 


<( 


but  I  hope  tliey  now  beg-in  to  undeceive  themselves, 
^'  and  to  consider  Christianity  as  intending-  to  bring- 
^*  back  the  world  to  that  state  of  innocence  which  it 
"  enjoyed  before  the  fall,  when  in  one  and  the  same 
"  paradise^  to  use  the  words  of  Milton, 


Frisking  play'd 


All  beasts  of  th'  earth,  since  wild,  and  of  all  chase. 
In  wood  or  wilderness,  forest  or  den. 
Sporting'  the  lion  ramp'd,  and  in  his  paw 
Dandled  the  kid. 

'^'  To  attain  this  happy  state,"  continues  this  amiable 
writer,  "  all  Christians  should  unite  their  endeavours, 
^'  and  instead  of  looking  out  for  and  insisting  upon 
'^  points  of  difference  and  distinction,  seek  for  those 
*'  only  in  which  they  do  or  may  agree.  They  may  at 
"  least  sow  the  seeds  of  peace  and  unity,  though  they 
^'  should  not  live  to  reap  the  fruits  of  it  in  this  world. 
*"'  Blessed  are  the  peace-makers,  says  the  Prince  of  peace, 
"for  they  shall  be  called  the  children  of  God.  An  ap- 
"  pellation  infinitely  more  honourable  than  that  of 
"  pastor,  bishop,  archbishop,  patriarch,  cardinal,  or 
*'  pope,  attended  with  a  recompense  infinitely  surpass- 
"  ing  the  richest  revenues  of  the  highest  ecclesiastical 
''  dignity."  I  join  my  hearty  wishes  and  prayers  with 
those  of  my  much  esteemed  friend,  that  we  may  all 
more  and  more  deserve  this  character,  and  attain  this 
its  reward. 

P.  Doddridge. 

Northampto77,  April  2G,  1748, 


PRACTICAL    COMMENTARY  UPON   THE 
FIRST  EPISTLE   GENERAL 


ST.  PETER. 


PRACTICAL    C03IMENTARY 


UPON    THE 


FIRST  EPISTLE  GENERAL 


ST.    PETER. 


Chapter  I.  Verse  1. 


Peter,  an  apostle  of  Jesus  Christ,  to  the  strangers  scattered  throughout 
Pontus,  Galatia,  Cappadocia,  Asia,  and  Bithynia. 

X  HE  grace  of  God  in  tlie  heart  of  man,  is  a  tender  plant  in 
a  strange  unkindly  soil ;  and  therefore  cannot  well  prosper  and 
grow,  without  much  care  and  pains,  and  that  of  a  skilful  hand, 
and  which  hath  the  art  of  cherishing  it :  for  this  end  hath  God 
given  the  constant  ministry  of  the  word  to  his  Church,  not 
only  for  the  first  work  of  conversion,  but  also  for  confirming 
and  increasino-  of  his  a;race  in  the  hearts  of  his  children. 

And  though  the  extraordinary  ministers  of  the  Gospel,  the 
Apostles,  had  principally  the  former  for  their  charge — the 
converting  of  unbelievers,  Jews  and  Gentiles,  and  so  the  plant- 
ing of  churches,  to  be  after  kept,  and  watered  by  others  (as 
the  apostle  intimates,  1  Cor.  iii.  6)  ;  yet  did  they  not  neglect 
the  other  work  of  strengthening  the  grace  of  God  begun  in  the 
new  converts  of  those  times,  both  by  revisiting  them,  and  ex- 
horting them  in  person,  as  they  could,  and  by  the  supply  of 
their  writing  to  them  when  absent. 

Vol.  I.  B 


2  A  COMMENTARY  UPON 

And  the  benefit  of  this  extends  (not  by  accident,  but  by 
the  purpose  and  good  providence  of  God)  to  the  Church  of 
God  in  all  succeeding  ages. 

This  excellent  Epistle  (full  of  evangelical  doctrine  and 
apostolical  authority)  is  a  brief,  and  yet  very  clear  summary 
both  of  the  consolations  and  instructions  needful  for  the  en- 
couragement and  direction  of  a  Christian  in  his  journey  to 
heaven,  elevating  his  thoughts  and  desires  to  that  happiness, 
and  strengthening  him  against  all  opposition  in  the  way,  both 
that  of  corruption  within,  and  temptations  and  afflictions  from 
without. 

The  heads  of  doctrine  contained  in  it  are  many,  but  the 
main  that  are  most  insisted  on,  are  these  three,  faith,  obedi- 
ence, and  patience ;  to  estal^lish  them  in  believing,  to  direct 
them  in  doing,  and  to  comfort  them  in  suffering.  And  be- 
cause the  first  is  the  ground- work  and  support  of  the  other 
two,  this  first  chapter  is  much  occupied  with  persuading  them 
of  the  truth  of  the  mystery  which  they  had  received  and  did 
believe,  vix.,  their  redemption  and  salvation  by  Christ  Jesus; 
that  inheritance  of  immortality  bought  by  his  blood  for  them, 
and  the  evidence  and  stability  of  their  right  and  title  to  it. 

And  then  he  uses  this  belief,  this  assurance  of  the  glory  to 
come,  as  the  great  persuasive  to  the  other  two,  both  to  holy 
obedience,  and  constant  patience,  since  nothing  can  be  too 
much  either  to  forego  or  undergo,  either  to  do  or  to  suffer, 
for  the  attainment  of  that  blessed  state. 

And  as  from  the  consideration  of  that  object  and  matter  of 
the  hope  of  believers,  he  encourages  to  patience,  and  exhorteth 
to  holiness  in  this  chapter  in  general,  so,  in  the  following 
chapters,  he  expresses  more  particularly  both  the  universal 
and  special  duties  of  Christians,  both  in  doing  and  suffering, 
often  setting  before  those  to  whom  he  wrote,  the  matchless 
example  of  the  Lord  Jesus,  and  the  greatness  of  their  engage- 
ment to  follow  him. 

In    the   first   two   verses,    we   have    the    Inscription  and 
Salutation,  in  the  usual  style  of  the  Apostolic  Epistles, 


THE    FIRST    EPISTLE    OF' PETER.  6 

The  Inscription  hath  the  author  and  llic  address-, — from 
whom,  and  to  whom.  The  Autlior  of  tliis  A^^jis^Ze  is  desig- 
nated by  his  name — Peter ;  and  his  callimj — an  apostle. 

We  shall  not  insist  upon  his  name,  that  it  was  imposed  by 
Christ,  or  wliat  is  its  signification ;  this  the  Evangelists  teach 
us,  John  i.  42,  Matt.  xvi.  18. 

By  that  which  is  spoken  of  him  in  divers  passages  of  the 
Gospel,  he  is  very  remarkable  amongst  the  Apostles,  both  for 
his  graces  and  his  failings  ;  eminent  in  zeal  and  courage,  and 
yet  stumbling  oft  in  his  forwardness,  and  once  grossly  falling. 
And  these,  by  the  providence  of  God,  being  recorded  in  Scrip- 
tui'e,  give  a  check  to  the  excess  of  Rome's  conceit  concerning 
this  apostle.  Their  extolling  and  exalting  him  above  the  rest, 
is  not  for  his  cause,  much  less  to  the  honour  of  his  Lord  and 
master  Jesus  Christ,  for  he  is  injured  and  dishonoured  by  it; 
but  it  is  in  favour  of  themselves.  As  Alexander  distinguished 
his  two  friends,  that  the  one  was  a  friend  of  Alexander,  the 
other  a  friend  of  the  king,  the  preferment  which  they  give 
this  Apostle  is  not  in  good  will  to  Peter,  but  in  the  desire  of 
primacy.  But  whatsoever  he  was,  they  would  be  much  in 
pain  to  prove  Rome's  right  to  it  by  succession.  And  if  ever 
it  had  any  such  right,  we  may  confidently  say  it  has  forfeited 
it  long  ago,  by  departing  from  St.  Peter's  footsteps,  and  from 
his  faith,  and  retaining  too  much  those  things  wherein  he  was 
faulty :  namely, 

His  unwillingness  to  hear  of,  and  consent  to,  Chrisfs  suffer- 
ings,— his  Master,  spare  thyself,  or  Far  he  it  from  thee, — in 
those  they  are  like  him  ;  for  thus  they  would  disburden  and 
exempt  the  Church  from  the  cross,  from  the  real  cross  or 
afflictions,  and,  instead  of  that,  have  nothing  but  painted,  or 
carved,  or  gilded  crosses ;  these  they  are  content  to  embrace, 
and  worship  too,  but  cannot  endure  to  hear  of  the  other. 
Instead  of  the  cross  of  affliction,  they  make  the  crown  or 
mitre  the  badge  of  their  Church,  and  will  have  it  known  by 
prosperity,  and  outward  pomp  ;  and  so  turn  the  church  mili- 
tant, into  the  Church  triumphant,  not  considering  that  it  is 

B  2 


4  A    COMMENTARY    UrON 

Babylon's  voice,  not  the  Church's,  /  sit  as  a  queen,  and  nhall 
sec  no  sorrow. 

A<^ain,  they  are  like  liim  in  iiis  saying  on  the  mount  at 
Christ's  transfiguration,  when  he  knew  not  what  he  said,  It  is 
good  to  be  here  :  so  they  have  little  of  the  true  glory  of  Christ, 
but  the  false  glory  of  that  monarchy  on  their  seven  hills :  It  is 
cjood  to  he  here,  say  they. 

Again,  in  their  undue  striking  with  the  sword,  not  the  ene- 
mies, as  he,  but  the  faithful  friends  and  servants  of  Jesus 
Christ.     But  to  proceed. 

We  see  here  Peter's  office  or  title, — an  apostle  ;  not  chief 
bisho]).  Some  in  their  glossing  have  been  so  impudent  as  to 
add  that  beside  the  text ;  though  in  chap.  v.  ver.  4,  he  gives 
that  title  to  Christ  alone,  and  to  himself  only  fellow  elder ; 
and  here,  not  prince  of  the  apostles,  but  an  apostle,  restored 
and  re-established  after  his  fall,  by  repentance,  and  by  Christ 
himself  after  his  own  death  and  resurrection.  (See  John  xxi.) 
Thus  Ave  have  in  our  Apostle  a  singular  instance  of  human 
frailty  on  the  one  side,  and  of  the  sweetness  of  divine  grace  on 
the  other.  Free  and  rich  grace  it  is  indeed,  that  forgives  and 
swallows  up  multitudes  of  sins,  of  the  greatest  sins,  not  only 
sins  before  conversion,  as  to  St.  Paul,  but  foul  offences  com- 
mitted after  conversion,  as  to  David,  and  to  this  Apostle  ;  not 
only  once  raising  them  from  the  dead,  but  when  they  fall, 
stretching  out  the  same  hand,  and  raising  them  again,  and 
restoring  them  to  their  station,  and  comforting  them  in  it  by 
his  free /Spirit,  as  David  prays  ;  not  only  to  cleanse  polluted 
clay,  but  to  work  it  into  vessels  of  honour,  yea,  of  the  most 
defiled  shape  to  make  the  most  refined  vessels,  not  vessels  of 
honour  of  the  lowest  sort,  but  for  the  highest  and  most  honour- 
able services,  vessels  to  bear  his  own  precious  name  to  the 
nations ;  making  the  most  unworthy  and  the  most  unfit,  fit  by 
his  grace  to  be  his  messengers. 

Of  Jesus  Christ.']  Both  as  the  beginning  and  the  end  of  his 
npostleship,  as  Christ  is  called  yilpha  and  Ometja  ;  chosen  and 
called  by  him,  and  called  to  this — to  preach  him,  and  salvation 
wnnight  by  him. 


THE    FIRST    EPISTLE    OF    PETEU.  0 

Apostle  of  Jesus  Christ.^  Sent  by  him  and  the  message  no 
other  than  his  name,  to  make  that  known.  And  what  tills 
apostleship  was  then,  after  some  'extraordinary  way,  befitting 
these  first  times  of  the  Gospel,  the  ministry  of  the  word  in 
ordinary  is  now,  and  therefore  an  employment  of  more  diffi- 
culty and  excellency  than  is  usually  conceived  by  many,  not 
only  of  those  who  look  upon  it,  but  even  of  those  Avho  are  exer- 
cised in  it ; — to  be  ambassadors  for  the  greatest  of  kings,  and 
upon  no  mean  employment,  that  great  treaty  of  peace  and  re- 
concilement betwixt  him  and  mankind.     (V.  2  Cor.  v.  20.) 

This  epistle  is  directed  to  the  Elect,  who  are  described 
here  by  their  temporal  and  by  their  spiritual  conditions.  The 
one  hath  very  much  dignity  and  comfort  in  it ;  the  other  hath 
neither,  but  rather  the  contrary  of  both  ;  and  therefore  the 
Apostle  intending  their  comfort,  mentions  the  one  but  in  pass- 
ing, to  signify  to  whom  particularly  he  sent  his  Epistle ;  but 
the  other  is  that  which  he  would  have  their  thoughts  dwell 
upon,  and  therefore  he  prosecutes  it  in  his  following  discourse. 
And  if  we  look  to  the  order  of  the  words,  their  temporal  con- 
dition is  but  interjected  ;  for  it  is  said,  To  the  Elect,  first,  and 
then,  To  the  strangers  scattered,  &c.  And  he  would  have 
this  as  it  were  drowned  in  the  other — According  to  the  fore- 
knowledge  of  God  the  Father. 

That  those  dispersed  strangers  who  dwelt  in  the  countries 
here  named,  were  Jews,  appears,  if  we  look  to  the  foregoing 
Epistle,  where  the  same  word  is  used,  and  expressly  appro- 
priated to  the  Jews.  (James  i.  1.)  St.  Peter  in  Gal.  ii.  is  called 
an  Apostle  of  the  circumcision,  as  exercising  his  apostleship 
most  towards  them ;  and  there  is  in  some  passages  of  this 
Epistle,  somewhat  which,  though  belonging  to  all  Christians, 
yet  hath,  in  the  strain  and  way  of  expression,  a  particular 
fitness  to  the  believing  Jews,  as  being  particularly  verified  in 
them,  which  was  spoken  of  their  nation,  chap.  ii.  ver.  9, 10. 

Some  argue  from  the  name,  Strangers,  that  the  Gentiles  are 
here  meant,  which  seems  not  to  be ;  for  proselyte  Gentiles 
were  indeed  called  strangers  in  Jerusalem,  and  by  the  Jews  ; 


6  A    COMMENTARY    UPON 

but  were  not  the  Jews  strangers  in  these  places — Pontus,  Gala- 
tia,  Cappadocia,  Asia,  and  Bithynia  ? — Not  strangers  dwelling 
together  in  a  prosperous  flourishing  condition,  as  a  well-planted 
colony,  but  stramjers  of  the  dispersion,  scattered  to  and  fro. 
Their  dispersion  was  partly,  first  by  the  Assyrian  captivity, 
and  after  tliat  by  the  Babylonish,  and  by  the  invasion  of  the 
Romans  ;  and  it  might  be  in  these  very  times  increased  by  the 
believing  Jews  flying  from  the  hatred  and .  persecution  raised 
against  them  at  home. 

The  places  here  mentioned,  through  which  they  were  dis- 
persed, are  all  in  Asia.  So  Asia  here,  is  Asia  the  Lesser. 
Where  it  is  to  be  observed,  that  some  of  those  who  heard 
St.  Peter,  Acts  ii.  9,  are  said  to  be  of  those  regions.  And  if 
any  of  the  number  then  converted  were  amongst  these  dispersed, 
the  comfort  was  no  doubt  the  more  grateful  from  the  hand  of 
the  same  Apostle  by  Avhom  they  Avere  first  converted  ;  but  this 
is  only  conjecture.  Though  divine  truths  are  to  be  received 
equally  from  every  minister  alike,  yet  it  must  be  acknowledged 
that  there  is  something  (we  know  not  what  to  call  it)  of  a  more 
acceptable  reception  of  those  who  at  first  were  the  means  of 
bringing  men  to  God,  than  of  others  ;  like  the  opinion  some 
have  of  physicians  whom  they  love. 

The  Apostle  comforts  these  strangers  of  this  dispersion,  by 
the  spiritual  union  which  they  obtained  by  effectual  callimj ; 
and  so  calls  off  their  eyes  from  their  outward,  dispersed,  and 
despised  condition,  to  look  above  that,  as  high  as  the  spring  of 
their  happiness,  \he  free  love  and  election  of  God.  Scattered 
in  the  countries,  and  yet  gathered  in  God's  election,  chosen  or 
picked  out ;  strangers  to  men  amongst  whom  they  dwelt,  but 
known  and  foreknown  to  God ;  removed  from  their  own 
country,  to  which  men  have  naturally  an  unalterable  affection, 
but  Jicirs  made  of  a  better  (as  follows,  ver.  8,  4)  ;  and  having 
within  them  the  evidence  both  of  eternal  election  and  of  that 
expected  salvation,  the  Sjnrit  of  holiness  (ver.  2).  At  the 
best  a  Christian  is  but  a  stranger  here,  set  him  where  you 
will,  as  our  Apostle  tcacheth  after;  and  it  is  his  privilege  that 


THE    FIRST    EPISTLE    OF    PETER.  7 

he  is  so  ;  and  when  he  thinks  not  so,  ho  forgets  and  disparages 
himself;  he  descends  far  below  his  quality,  when  he  is  much 
taken  with  anything  in  this  place  of  his  exile. 

But  this  is  the  wisdom  of  a  Christian,  when  he  can  solace  him- 
self against  the  meanness  of  his  outward  condition,  and  any  kind 
of  discomfort  attending  it,  with  the  comfortable  assurance  of  the 
love  of  God,  that  he  hath  called  him  to  holiness,  given  him  some 
measure  of  it,  and  an  endeavour  after  more ;  and  by  this  may  he 
conclude  that  he  hath  ordained  him  unto  salvation.  If  either 
he  is  a  stranger  where  he  lives,  or  as  a  stranger  deserted  of  his 
friends,  and  very  near  stripped  of  all  outward  comforts,  yet  may 
he  rejoice  in  this,  that  the  eternal  unchangeable  love  of  God, 
which  is  from  everlasting  to  everlasting,  is  sealed  to  his  soul. 
And  O  M'hat  will  it  avail  a  man  to  be  compassed  about  with 
the  favour  of  the  world,  to  sit  unmolested  in  his  own  home  and 
possessions,  and  to  have  them  very  great  and  pleasant,  to  be 
well  monied,  and  landed,  and  befriended,  and  yet  estranged  and 
severed  from  God,  not  having  any  token  of  his  special  love  ? 

To  the  Elect.]  The  Apostle  here  denominates  all  the  Chris- 
tians to  whom  he  writes,  by  the  condition  of  true  believers, 
calhng  them  Elect  and  Sanctified,  <^"c.,  and  the  Apostle 
St.  Paul  writes  in  the  same  style  in  his  Epistles  to  the  churches. 
Not  that  all  in  these  churches  were  such  indeed,  but  because 
they  professed  to  be  such,  and  by  that  their  profession  and 
calling  as  Christians,  they  were  obliged  to  be  such  ;  and  as  many 
of  them  as  were  in  any  measure  true  to  that  their  calling  and 
profession  were  really  such.  Besides,  it  would  seem  not  un- 
worthy of  consideration,  that  in  all  probability  there  would  be 
fewer  false  Christians,  and  the  number  of  true  believers  would 
be  usually  greater,  in  the  churches  in  those  primitive  times, 
than  now  in  the  best  reformed  churches :  because  there  could 
not  then  be  many  of  them  that  were  from  their  infancy  bred  in 
the  Christian  faith,  but  the  greatest  part  were  such  as,  being  of 
years  of  discretion,  were,  by  the  hearing  of  the  Gospel,  con- 
verted from  Paganism  and  Judaism  to  the  Christian  relio-ion 
first,  and  made  a  deliberate  choice  of  it ;  to  which  there  were 


8  A   COMMENTARY   UPON 

at  that  time  no  great  outward  encouragements,  and  therefore 
the  less  danger  of  multitudes  of  hypocrites,  which,  as  vermin  in 
summer,  breed  most  in  the  time  of  the  Churclfs  prosperity. 
Though  no  nation  or  kingdom  had  then  universally  received 
the  faith,  but  rather  hated  and  persecuted  it,  yet  were  there 
even  then  amongst  them,  as  the  writings  of  the  Apostles  testify, 
false  brethren,  and  inordinate  walkers,  and  men  of  corrupt 
minds,  earthly-minded,  and  led  with  a  spirit  of  envy  and  con- 
tention and  vain-glory. 

Although  the  question  that  is  moved  concerning  the  neces- 
sary qualifications  of  all  the  members  of  a  true  visible  church, 
can  no  way  (as  I  conceive)  be  decided  from  the  inscriptions  of 
the  Epistles ;  yet,  certainly,  they  are  useful  to  teach  Christians 
and  Christian  churches  what  they  ought  to  be,  and  what  their 
holy  profession  requires  of  them,  and  sharply  to  reprove  the 
gross  unlikeness  and  inconformity  that  is  in  the  most  part  of 
men,  to  the  description  of  Christians.  As  there  be  some  that 
are  too  strait  in  their  judgment  concerning  the  being  and 
nature  of  the  visible  church,  so  certainly  the  greatest  part  of 
cluu'ches  are  too  loose  in  their  practice. 

From  the  dissimilitude  betwixt  our  churches  and  those,  we 
may  make  this  use  of  reproof,  that  if  an  apostolical  Epistle 
were  to  be  directed  to  us,  it  ought  to  be  inscribed,  to  the  igno- 
rant, profane,  malicious.  Sec.  As  he  who,  at  the  hearing  of 
the  Gospel  read,  said,  "  Either  this  is  not  the  Gospel,  or  we 
are  not  Christians,"  so,  either  these  characters,  given  in  the  in- 
scription of  these  Epistles,  are  not  true  characters,  or  we  are 
not  true  Christians. 

Ver.  2.  Elect,  accordine;  to  the  foveknowledsjo  of  God  the  Falher,  through 
sanctification  of  the  Spirit,  unto  obedience,  and  spiinkUng  of  the 
blood  of  Jesus  Clirist. 

In  this  verse  avc  have  their  rmidifion  and  the  causes  of  it. — 
Their  condition  sanctified  awA  justified  ;  the  former  expressed 
by  obedience,  tiie  latter,  by  sprinkUncj  of  the  blood  of  Christ. 
The    causes,    1.   Eternal  election,  2.    The  execution  of  that 


THE    FIRST    EPISTLE    OF    PETER.  9 

decree,  tliclr  effectual  calliiKj,  which  (I  conceive)  is  meant  by 
Election  here,  the  selecting  them  ovit  of  the  world,  and  joining 
tliem  to  the  fellowship  of  the  children  of  God.  So  John  xv.  19. 
The  former,  Election,  is  particularly  ascribed  to  God  the 
Father,  the  latter,  to  the  Holy  Spirit ;  and  the  blood  of  Jesus 
Christ  the  Son  of  God,  is  here  assigned  as  the  cause  of  their 
justification ;  and  so  the  whole  Trinity  concurring  dignify 
them  with  this  their  spiritual  and  happy  estate. 

First,  I  shall  discourse  of  these  separately,  and  then  of  their 
connexion.  I.  Of  the  State  itself,  and  1.  of  Justification,  though 
named  last. 

This  sprinklintj  has  respect  to  the  rite  of  the  legal  purifica- 
tion by  the  sprinkling  of  blood  ;  and  that  appositely,  for  these 
rites  of  sprinkling  and  blood  did  all  point  out  this  blood  and 
this  sprinkling,  and  exhibited  this  true  ransom  of  souls,  which 
was  only  shadowed  by  them. 

The  use  and  end  of  sprinkling  were  2}urif  cation  and  expia- 
tion, because  sin  merited  death,  and  the  pollutions  and  stains  of 
human  nature  were  by  sin.  Such  is  the  pollution,  that  it  can 
be  no  manner  of  way  washed  off  but  by  blood.  (Heb.  ix.  22.) 
Neither  is  there  any  blood  able  to  purge  from  sin,  except  the 
most  precious  blood  of  Jesus  Christ,  which  is  called  (Acts  xx. 
28)  the  blood  of  God. 

That  the  stain  of  sin  can  be  washed  off  only  by  blood,  inti- 
mates that  it  merits  death  ;  and  that  no  blood,  but  that  of  the 
Son  of  God,  can  do  it,  intimates,  that  this  stain  merits  eternal 
death  ;  and  it  had  been  our  portion,  except  the  death  of  the 
eternal  Lord  of  life  had  freed  us  from  it. 

Filthiness  needs  sprinkling;  guiltiness  (such  as  deserves 
death)  needs  sprinkling  of  blood  ;  and  the  death  it  deserves, 
being  everlasting  death,  the  blood  must  be  the  blood  of  Christ, 
the  eternal  Lord  of  life,  dying  to  free  us  from  the  sentence  of 
death. 

The  soul  (as  the  body)  hath  its  life,  its  health,  its  purity, 
and  the  contrary  of  these, — its  death,  diseases,  deformities,  and 


10  A    COMMENTARY    Ul'ON 

impurity,  which  belong  to  it  as  to  their  first  subject,  and  to  the 
body  by  participation. 

The  soul  and  body  of  all  mankind  are  stained  by  the  pollu- 
tion of  sin.  The  impure  leprosy  of  the  soul  is  not  a  spot  out- 
wardly, but  wholly  inward  ;  hence,  as  the  corporal  leprosy  was 
purified  by  the  sprinkhng  of  blood,  so  is  this.  Then,  by  re- 
flecting, we  see  how  all  this  that  the  Apostle  St.  Peter  expresseth 
is  necessary  to  justification.  1.  Christ  the  Mediator  betwixt 
God  and  man,  is  God  and  man.  2.  A  mediator  not  only  in- 
terceding, but  also  satisfying  (Eph.  ii.  16).  3.  This  satisfac- 
tion doth  not  reconcile  us,  unless  it  be  applied  :  therefore  there 
is  not  only  mention  of  blood,  but  the  sprinkling  of  it.  The 
Spirit  by  faith  sprinkleth  the  soul,  as  with  hj^ssop,  wherewith 
the  sprinkling  was  made :  this  is  it  of  which  the  Prophet  speaks, 
(Isa.  lii.  15,)  So  shall  he  sprinkle  many  nations ;  and  which 
the  Apostle  to  the  Hebrews  prefers  above  all  legal  sprinklings, 
(Chap.  ix.  12,  13,  ]4,)  both  as  to  its  duration,  and  as  to  the 
excellency  of  its  effects. 

INIen  are  not  easily  convinced  and  persuaded  of  the  deep 
stain  of  sin,  and  that  no  other  laver  can  fetch  it  out,  but  the 
sprinkling  of  the  blood  of  Jesus  Christ.  Some  who  have  moral 
resolutions  of  amendment,  dislike  at  least  gross  sins,  and  pur- 
pose to  avoid  them,  and  it  is  to  them  cleanness  enough  to 
reform  in  those  things ;  but  they  consider  not  what  becomes  of 
the  guiltiness  they  have  contracted  already,  and  how  that  shall 
be  purged,  how  their  natural  pollution  shall  be  taken  away.  Be 
not  deceived  in  this:  it  is  not  a  transient  sigh,  or  a  light  word, 
or  a  wish  of  God  forgive  me  ;  no,  nor  the  highest  current  of 
repentance,  nor  that  which  is  the  truest  evidence  of  repentance, 
amendment  ;  it  is  none  of  these  that  ])urify  in  the  sight  of 
God,  and  expiate  wrath;  they  are  all  inij)erfect  and  stained 
themselves,  cannot  stand  and  answer  for  themselves,  much  less 
be  of  value  to  counterjjoise  the  former  guilt  of  sin.  The  very 
tears  of  the  purest  repentance,  unless  they  be  sprinkled  with 
this  blood,  are  im|)ure  ;  all  our  washings,  without  this,  are  but 


THE  FIRST  EPISTLE  OF  PETER.  11 

washings  of  the  blackmoor,  it  is  labour  in  vain.  (Jer.  ii.  22, 
Job  ix.  80,  81.)  There  are  none  truly  purified  by  the  blood  of 
Christ,  who  do  not  endeavour  after  purity  of  heart  and  conver- 
sation ;  but  yet  it  is  the  blood  of  Christ  by  which  they  are 
all  made  fair,  and  there  is  no  spot  in  them.  Here  it  is  said, 
Elect  to  obedience ;  but  because  that  obedience  is  not  perfect, 
there  must  be  sprinkling  of  the  blood  too.  There  is  nothing 
in  religion  further  out  of  nature's  reach,  and  out  of  its  liking 
and  believing,  than  the  doctrine  of  redemption  by  a  Saviour, 
and  a  crucified  Saviour, — by  Christ,  and  by  his  blood,  first 
shed  on  the  cross  in  his  suffering,  and  then  sprinkled  on  the 
soul  by  his  Spirit.  It  is  easier  to  make  men  sensible  of  the 
necessity  of  repentance  and  amendment  of  life,  (though  that  is 
very  difficult,)  than  of  this  purging  by  the  sprinkling  of  this 
precious  blood.  Did  we  see  how  needful  Christ  is  to  us,  we 
should  esteem  and  love  him  more. 

It  is  not  by  the  hearing  of  Christ  and  of  his  blood  in  the  doc- 
trine of  the  Gospel ;  it  is  not  by  the  sprinkling  of  water,  even 
that  water  which  is  the  sign  of  this  blood,  without  the  blood 
itself  and  the  sprinkling  of  it.  Many  are  present  where  it  is 
sprinkled ,  and  yet  have  no  portion  in  it.  Look  to  this,  that  this 
blood  be  sprinkled  on  your  souls,  that  the  destroying  angel 
may  pass  by  you.  There  is  a  generation  (not  some  few,  but 
a  generation)  deceived  in  this  ;  they  are  their  own  deceivers, 
jntre  in  their  oim  eyes.  (Prov.  xxx.  12.)  How  earnestly 
doth  David  pray,  JVash  me,  purge  me  icifh  hyssop  !  Though 
bathed  in  tears,  (Psal  vi.  6,)  that  satisfied  not : — Wash  thou  me. 
This  is  the  honourable  condition  of  the  saints,  that  they  are  pu- 
rified and  consecrated  unto  God  by  this  sprinkling;  yea,  they 
have  on  long  ivhite  robes  washed  in  the  blood  of  the  Lamb. 
There  is  mention  indeed  of  great  tribulation,  but  there  is  a 
double  comfort  joined  with  it.  1.  They  come  out  of  it;  that 
tribulation  hath  an  end.  And,  2,  They  pass  from  that  to 
glory;  for  they  have  on  the  robe  of  candidates,  long  white 
robes  ivashed  in  the  blood  of  the  Lamb,  washed  white  in  blood. 
As  for  this  blood,  it  is  nothing  but  purity  and  spotlessness, 


12  A    COMMENTARY    UPON 

being  stained  with  no  sin,  and  besides  hath  tliat  virtue  to  take 
away  the  stain  of  sin,  where  it  is  sprinkled.  Mij  well  be- 
loved is  white  and  ruddy,  saith  the  spouse;  tlius  in  his  death, 
ruddy  by  bloodshed,  white  by  innocence  and  purity  of  that 
blood. 

Shall  they  then,  who  are  purified  by  this  blood,  return  to  live 
among  the  swine,  and  tumble  with  them  in  the  puddle  ?  What 
gross  injury  were  this  to  themselves,  and  to  that  blood  by 
which  they  are  cleansed  !  They  who  are  chosen  to  this 
sprinhlinfj ,  are  likewise  chosen  to  obedience.  This  blood  pu- 
rifieth  the  heart;  yea,  this  blood  piircjelh  our  consciences  from 
dead  narks  to  serve  the  living  God.      (Heb.  ix.  14.) 

2.  Of  their  sanctification.  Elect  unto  obedience.^  It  is  easily 
understood  to  whom.  When  obedience  to  God  is  expressed  by 
the  simple  absolute  name  of  obedience,  it  teacheth  us  that  to 
him  alone  belongs  absolute  and  unlimited  obedience,  all  obedi- 
ence by  all  creatures.  It  is  the  shame  and  misery  of  man,  that 
he  hath  departed  from  this  obedience,  that  we  are  become  sons 
of  disobedience ;  but  Grace,  renewing  the  liearts  of  believers, 
changeth  their  natures,  and  so  their  names,  and  makes  them 
children  of  obedience  (as  afterwards  in  this  chapter) .  As  this 
obedience  consists  in  the  receiving  Christ  as  our  Redeemer,  so 
also  at  the  same  time  as  our  Lord  or  King  ;  there  is  an  entire 
rendering  up  of  the  whole  man  to  his  obedience.  This  obe- 
dience, then,  of  the  only-begotten  Jesus  Christ,  may  well  be 
understood  not  as  his  actively,  as  Beza  interprets  it,  but  ubjec- 
tivly,  as  2  Cor.  x.  5.  I  think  here  it  is  contained,  yea  chiefly 
understood  to  signify  that  obedience  which  the  Apostle  in  the 
Epistle  to  the  Romans  calls  the  obedience  of  faitli,  by  which 
tl)e  doctrine  of  Christ  is  received,  (and  so  Christ  himself,) 
which  imiteth  the  believing  .soul  to  Christ, — he  s])rinkles  it 
with  his  blood,  to  the  remission  of  sin, — and  which  is  the  root 
and  spring  of  all  future  obedience  in  the  Christian  life. 

My  obedience,  sanctification  is  lure  intimated;  it  signifies, 
then,  l)oth  habitual  and  active  obedience,  renovation  of  heart, 
and  conformity  to  the  divine  will.     The  mind  is  illuminated 


THE  FIRST  EPISTLE   OF  I'ETKU.  13 

by  tlie  Holy  Ghost,  to  know  and  believe  the  divine  will ;  yea, 
this  faith  is  the  great  and  chief  part  of  obedience.  (See  lloni. 
i.  8.)  The  truth  of  the  doctrine  is  first  impressed  on  the  mind  ; 
hence  flows  out  pleasant  obedience,  and  full  of  love ;  hence 
all  the  affections,  and  the  whole  body,  with  its  members,  learn 
to  give  a  willing  obedience,  and  submit  unto  God ;  Avhereas 
before  they  resisted  him,  being  under  the  standard  of  Satan. 

This  obedience,  though  imperfect,  yet  hath  a  certain  (if  I 
may  so  say)  imperfect  perfection.  It  is  universal  in  three 
manner  of  ways.  1.  In  the  subject.  2.  In  the  object.  3.  In 
the  duration.  The  whole  man  is  subjected  to  the  whole  law, 
and  that  constantly  and  perseveringly. 

The  first  universality  is  the  cause  of  the  other  :  because  it  is 
not  in  the  tongue  alone,  or  in  the  hand,  &c. ,  but  has  its  root  in 
the  heart ;  therefoi-e  it  doth  not  wither  as  the  grass,  or  flower 
lying  on  the  surface  of  the  earth,  but  it  flourishes,  because 
rooted.  And  it  embraces  the  whole  law,  because  it  arises  from 
a  reverence  it  has  for  the  Lawgiver  himself.  Reverence,  I  say, 
but  tempered  with  love ;  hence  it  accounts  no  law  nor  com- 
mand little,  or  of  small  value,  which  is  from  God,  because  he 
is  great  and  highly  esteemed  by  the  pious  heart ;  no  command 
hard,  (though  contrary  to  the  flesh,)  because  all  things  are  easy 
to  love.  There  is  the  same  authority  in  all,  as  St.  James  di- 
vinely argues  ;  and  this  authority  is  the  golden  chain  of  all  the 
commandments,  which  if  broken  in  any  link,  all  fidls  to  pieces. 

That  this  threefold  perfection  of  obedience  is  not  a  picture 
drawn  by  fancy,  is  evident  in  David,  Psal.  cxix.,  where  he 
subjects  himself  to  the  whole  law  ; — his  feet,  ver.  105 ;  his 
mouth,  ver.  13;  his  heart,  ver.  11 ;  the  whole  tenor  of  his  life, 
ver.  24.  He  subjects  himself  to  the  whole  law,  ver.  6,  and  he 
professes  his  constancy  therein,  in  verses  16  and  33  :  Teach 
me  the  way  of  thy  statutes,  and  I  shall  keep  it  unto  the  oul. 

II.  We  have  the  causes  of  the  condition  above  described. 

According  to  the  foreknowledge  of  God  the  Father.'^  The 
exactest  knowledge  of  things  is,  to  know  them  in  their  causes  : 
it  is  then  an  excellent  thing,  and  worthy  of  their  endeavours 


14  A    COMMEXTARY    UPO>J 

wlio  arc  most  desirous  of  knowledge,  to  know  the  best  things 
in  their  liighest  causes;  and  the  happiest  way  of  attaining  to 
this  knowledge,  is,  to  possess  those  things,  and  to  know  them 
in  experience.  To  such  persons  the  Apostle  here  speaks,  and 
sets  before  them  the  excellency  of  their  spiritual  condition,  and 
leads  them  to  the  causes  of  it. 

Their  state  is,  that  they  are  sanctified  and  justified:  the 
nearest  cause  of  both  these  is,  Jesus  Christ.  He  is  made  unto 
them  both  righteousness  and  sanctification :  the  sprinkling  of 
his  blood  purifies  them  from  guiltiness,  and  quickens  them  to 
obedience. 

The  appropriating  or  applying  cause  comes  next  under  con- 
sideration, which  is  the  Holy,  and  holy-maldng  or  sanctifying 
Spirit,  the  author  of  their  selection  from  the  world,  and  effec- 
tual callino-  unto  o'race. 

p  o 

The  source  of  all,  the  appointing  or  decreeing  cause,  is  God 
the  Father :  for  though  they  all  work  equally  in  all,  yet,  in 
order  of  working,  we  are  taught  thus  to  distinguish  and  par- 
ticularly to  ascribe  the  first  work  of  eternal  election  to  the  first 
person  of  the  blessed  Trinity. 

In  or  through  sanctification.']  For  to  render  it,  elect  to  the 
sanctification,  is  strained :  so  then  I  conceive  this  election  is 
their  effectual  calling,  which  is  by  the  Avorking  of  the  Holy 
Spirit,  (See  1  Cor.  i.  26 — 28,)  where  vocation  and  election  are 
used  in  the  same  sense :  Ye  see  your  calling,  brethren,  how  that 
not  many  wise  men  after  the  flesh,  &c.,  hut  God  hath  chosen 
the  foolish  things  of  the  ivorld  to  confound  the  wise.  It  is 
the  first  act  of  the  decree  of  election  ;  the  beginning  of  its 
performance  in  those  tliat  are  elected  ;  and  it  is  in  itself  a  real 
separating  of  men  from  the  profane  and  miserable  condition  of 
the  world,  and  an  appropriating  and  consecrating  of  a  man 
unto  God  ;  and  therefore,  both  in  regard  of  its  relation  to  elec- 
tion, and  in  regard  of  its  own  nature,  it  well  bears  that  name. 
See  Horn.  viii.  28,  30;   Acts  ii.  47,  and  xiii.  48;  John  xv.  19. 

Sanctification  in  a  narrower  sense,  as  distinguished  from  jus- 
tificatlonf  signifieth  the  inherent  holiness  of  a  Christian,  or  liis 


THE    FIRST    EPISTLE    OF    PETER.  15 

being  inclined  and  enabled  to  perform  the  obedience  mentioned 
in  this  verse :  but  it  has  here  a  sense  more  large,  and  is  co- 
exlended  with  the  whole  work  of  renovation  ;  it  is  the  severing 
and  separating  of  men  to  God,  by  his  Holy  Spirit,  drawing 
them  unto  him  ;  and  so  it  comprehends  justification  (as  here) 
and  the  first  working  of  faith,  by  which  the  soul  is  justified, 
through  its  apprehending  and  applying  the  righteousness  of 
Jesus  Christ. 

Of  the  Spirit.'\   The  word  calls  men  externally,  and  by  that 
external  calling  prevails  with  many  to  an  external  receiving  and 
professing  of  religion  ;  but  if  it  be  left  alone  it  goes  no  further. 
It  is  indeed  the  means  of  sanctification  and  effectual  calling,  as 
John  xvii.  17,  Sanctify  them  through  thy  truth  ;  but  this  it 
doth  when  the  Spirit,  which  speaks  in  the  word,  works  in  the 
heart,  and  causes  it  to  hear  and  obey.     The  spirit  or  soul  of  a 
man  is  the  chief  and  first  subject  of  this  work,  and  it  is  but 
slight  false  work  that  begins  not  there  ;  but  the  spirit  here,  is 
to  be  taken  for  the  Spirit  of  God,  the  efficient,  rather  than  for 
the  spirit  of  man,  the  subject  of  this  sanctification.    And  thcFe- 
fore  our  Saviour  in  that  place  prays  to  the  Father,  that  he 
ivould  sanctify  his  own  by  that  truth  ;  and  this  he  doth  by  the 
concurrence  of  his  Spirit  with  that  word  of  truth  which  is  the 
life  and  vigour  of  it,  and  makes  it  prove  the  power  of  God 
unto  salvation  to  them  that  believe.     It  is  a  fit  means  in  itself, 
but  it  is  a  prevailing  means  only  when  the  spirit  of  God  brings 
it  into  the  heart.     It  is  a  sword,  and  sharper  than  a  two-edged 
sword,  fit  to   divide,  yea,   even   to   the  dividing   of  soid  and 
spirit ;  but  this  it  doth  not,  unless  it  be  in  the   Spirit's  hand, 
and  he  apply  it  to  this  cutting  and  dividing.     The  word  calls, 
but  the  Spirit  draws,  not  severed  from  that  word,  but  working 
in  it,  and  by  it. 

It  is  a  very  difficult  work  to  draw  a  soul  out  of  the  hands 
and  strong  chains  of  Satan,  and  out  of  the  pleasing  entangle- 
ments of  the  world,  and  out  of  its  own  natural  perverseness,  to 
yield  up  itself  unto  God, — to  deny  itself,  and  live  to  him,  and 


16  A  COMMENTARY  UPON 

in  SO  doing,  to  run  against  the  main  stream,  and  the  current  of 
the  ungodly  world  without,  and  corruption  within. 

The  strongest  rhetoric,  the  most  moving  and  persuasive  way 
of  discourse,  is  all  too  weak  ;  the  tongue  of  men  or  angels  can- 
not prevail  with  the  soul  to  fi*ee  itself,  and  shake  off  all  that 
detains  it.  Although  it  be  convinced  of  the  truth  of  those 
things  that  are  represented  to  it,  yet  still  it  can  and  will  hold 
out  against  it  and  say,  Non  persuadehis  etiamsl  persiiaseriH. 

The  hand  of  man  is  too  weak  to  pluck  any  soul  out  of  the 
crowd  of  the  world,  and  to  set  it  in  amongst  the  select  number 
of  believers.  Only  the  Father  of  Spirits  hath  absolute  com- 
mand of  spirits,  viz.,  the  souls  of  men,  to  work  on  them  as  he 
pleaseth,  and  where  he  will.  This  powerful,  this  sanctifying 
Spirit  knows  no  resistance ;  Avorks  sweetly,  and  yet  strongly  ; 
it  can  come  into  the  heart,  whereas  all  other  speakers  are  forced 
to  stand  without.  That  still  voice  within  persuades  more  than 
all  the  loud  crying  without ;  as  he  that  is  within  the  house, 
though  he  speak  low,  is  better  heard  and  understood,  than  he 
that  shouts  without  doors. 

When  the  Lord  himself  speaks  by  this  his  Spirit  to  a  man, 
selecting  and  calling  him  out  of  the  lost  world,  he  can  no  more 
disobey  than  Abraham  did,  when  the  Lord  spoke  to  him  after 
an  extraordinary  manner,  to  depart  from  his  own  country  and 
kindred  :  Abraham  departed  as  the  Lord  had  spoken  to  him. 
(Gen.  xii.  4.)  There  is  a  secret,  but  very  powerful,  virtue  in  a 
word,  or  look,  or  touch  of  this  S[)irit  upon  the  soul,  by  which 
it  is  forced,  not  with  a  harsh,  but  a  pleasing  violence,  and  can- 
not choose  but  follow  it,  not  unlike  that  of  Elijah''s  mantle 
iijon  Elisha.  How  easily  did  the  disciples  forsake  their  call- 
in  ">:  and  their  dwellin<rs  to  follow  Christ! 

The  S])irit  of  God  draws  a  man  out  of  the  world  by  a  sanc- 
tified light  sent  into  his  mind,  1.  Discovering  to  him  how  base 
and  false  the  sweetness  of  sin  is,  which  withholds  men  and 
amuses  them,  that  they  return  not;  and  how  true  and  sad  the 
bitterness  is,  that   will  follow  upon  it       .  Setting  before  his 


THE    riUST    EPISTLE    OF    PETER.  17 

eyes  the  free  and  happy  condition,  the  ijlorious  liberty  of  the 
sons  of  God,  the  riches  of  their  present  enjoyment,  and  their 
far  larger  and  assured  hopes  for  hereafter;  3.  Making  the 
beauty  of  Jesus  Christ  visible  to  the  soul ;  which  straightway 
takes  it  so,  that  it  cannot  be  stayed  from  coming  to  him,  though 
its  most  beloved  friends,  most  beloved  sins,  lie  in  the  way,  and 
hang  about  it,  and  cry,  Will  you  leave  us  so  ?  It  will  tread 
upon  all  to  come  within  the  embraces  of  Jesus  Christ,  and  say 
with  St.  Paul,  /  was  not  disobedient  to  (or  unpersuaded  by) 
the  heavenly  vision. 

It  is  no  wonder  that  the  godly  are  by  some  called  singular 
and  precise ;  they  are  so,  singular,  a  few  selected  ones,  picked 
out  by  God's  own  hand  for  himself :  Knovj  that  the  Lord  hath 
set  apart  him  that  is  godly  for  himself,  (Psalm  iv.  3.)  There- 
fore, saith  our  Saviour,  the  ivorld  hates  you,  because  I  have 
chosen  you  out  of  the  ivorld.  For  the  world  lies  in  unholiness 
and  wickedness, — is  buried  in  it ;  and  as  living  men  can  have 
no  pleasure  among  the  dead,  neither  can  these  elected  ones 
amongst  the  ungodly :  they  walk  in  the  world  as  warily  as  a 
man  or  woman,  neatly  apparelled,  would  do  amongst  a  multi- 
tude that  are  all  sullied  and  bemired. 

Endeavour  to  have  this  sanctifying  Spirit  in  yourselves  ; 
pray  much  for  it ;  for  his  promise  is  passed  to  us,  that  He  ivill 
give  this  holy  Spirit  to  them  that  ask  if.  And  shall  we  be 
such  fools  as  to  want  it,  for  want  of  asking  ?  When  we  find 
heavy  fetters  on  our  souls,  and  much  weakness,  yea  averseness 
to  follow  the  voice  of  God  calling  us  to  his  obedience,  then  let 
us  pray  with  the  Spouse,  Draiv"  me.  She  cannot  go  nor  stir 
without  that  drawing;  and  yet,  with  it,  not  only  goes,  but 
runs.      We  will  run  after  thee. 

Think  it  not  enough  that  you  hear  the  word,  and  use  the 
outward  ordinances  of  God,  and  profess  his  name  ;  for  many 
are  thus  called,  and  yet  but  a  few  of  them  are  chosen.  There 
is  but  a  small  part  of  the  world  outwardly  called,  in  comparison 
of  the  rest  that  is  not  so,  and  yet  the  number  of  the  true  elect 
is  so  small,  that  it  gains  the  number  of  these  that  are  called,  the 

Vol.  I.  C 


18  A   COMMENTARY   UPON 

name  of  many.  They  who  are  in  the  visible  church,  and  par- 
take of  external  vocation,  are  hut  like  a  large  list  of  names  (as 
in  civil  elections  is  usual)  out  of  which  a  small  number  is 
chosen  to  the  dignity  of  true  Christians,  and  invested  into  their 
privilege.  Some  men,  in  nomination  to  offices  or  employments, 
think  it  a  worse  disappointment  and  disgrace  to  have  been  in 
the  list,  and  yet  not  chosen,  than  if  their  names  had  not  been 
mentioned  at  all.  Certainly,  it  is  a  greater  unhappiness  to 
have  been  Not  far  from  the  kingdom  of  God  (as  our  Saviour 
speaks)  and  miss  of  it,  than  still  to  have  remained  in  the  fur- 
thest distance ;  to  have  been  at  the  mouth  of  the  haven,  (the 
fair  havens  indeed,)  and  yet  driven  back  and  shipwrecked. 
Your  labour  is  most  preposterous  ;  you  seek  to  ascertain  and 
make  sure  things  that  cannot  be  made  sure,  and  that  which  is 
both  more  worth,  and  may  be  made  surer  than  them  all,  you 
will  not  endeavour  to  make  sure.  Hearken  to  the  Apostle's 
advice,  and  at  length  set  about  this  in  earnest,  to  make  your 
calling  and  election  sure.  Make  sure  this  election,  as  it  is 
here,  (for  that  is  the  order,)  your  effectual  calling  sure,  and 
that  will  bring  with  it  assurance  of  the  other,  the  eternal  elec- 
tion and  love  of  God  towards  you,  which  follows  to  be  con- 
sidered. 

According  to  the  foreknowledge  of  God  the  Father.']  Known 
unto  God  are  all  his  works  from  the  beginning,  saith  the 
Apostle  James.  (Acts  xv.  18.)  He  sees  all  things  from  the 
beginning  of  time  to  the  end  of  it,  and  beyond  to  all  eternity, 
and  from  all  eternity  he  did  foresee  them.  But  this  foreknow- 
ledge here,  relates  peculiarly  to  the  elect.  Verba  sensus  in 
sacra  scriptura  denotant  affectus,  as  the  Ilabbins  remark.  So 
in  man,  Psal.  Ixvi.  Jf  I  see  iniquity  ;  and  in  God,  Psal.  i.  6. 
For  the  Lord  knowetk  the  ivay  of  the  righteous,  &c.  And 
again,  Amos  iii.  2.  You  only  have  I  known  of  all  the  families 
of  fJte  earth,  &c.  And  in  that  speech  of  our  Saviour,  relating 
it  as  the  terrible  doom  of  reprobates  at  the  last  day,  Depart, 
&c.,  /  know  you  not,  I  never  knew  you.  So  St.  Paul,  Rom. 
vii.  15.  For  that  which  I  do,  I  allow  [Gr.  know']  not.     And 


THE    riRST    EPISTLE    OF    PETER.  19 

IJeza  observes  that  yivuiaiie.iM  is  by  the  Greeks  sometimes  taken 
{ov  decernere,  judicare ;  thus  some  speak,  to  cognosce  uipon  a 
business.  So  then  this  foreknowkxlge  is  no  other  than  that 
eternal  love  of  God,  or  decree  of  election,  by  which  some  are 
appointed  unto  life,  and  being  foreknown  or  elected  unto  that 
end,  they  are  predestinate  to  the  way  to  it.  For,  whom  he  did 
foreknow,  he  also  did  predestinate  to  be  conformed  to  the 
image  of  his  Son,  that  lie  might  he  the  first-born  among  many 
brethren.     (Rom.  viii.  29.) 

It  is  most  vain  to  imagine  a  foresight  of  faith  in  men,  and 
that  God  in  the  view  of  that  faith,  as  the  condition  of  election 
itself,  as  it  is  called,  has  chosen  them  :  for,  1,  Nothing  at  all  is 
futurum,  or  can  have  that  imagined  futurition,  but  as  it  is, 
and  because  it  is  decreed  by  God  to  be  ;  and  therefore,  (as  says 
the  Apostle  St.  James,  in  the  passage  before  cited,)  Known 
unto  God  are  all  his  ivorks,  because  they  are  his  works  in  time, 
and  his  purpose  from  eternity.  2.  It  is  most  absurd  to  give 
any  reason  of  Divine  will  without  Himself.  3.  This  supposi- 
tion easily  solves  all  that  difficulty  which  the  Apostle  speaks 
of ;  and  yet  he  never  thought  of  such  absolution,  but  runs  high 
for  an  answer,  not  to  satisfy  cavilling  reason,  but  to  silence  it, 
and  stop  its  mouth :  for  thus  thei\postle  argues,  Rom.  ix.  19,  20. 
Thou  wilt  say  then  unto  me,  Why  doth  he  yet  find  fault ; 
for  who  hath  resisted  his  will?  ^ciy,  but,  O  man,  who  art 
thou  that  repliest  against  God?  Who  can  conceive  whence 
this  should  be,  that  any  man  should  believe,  unless  it  be  given 
him  of  God  ?  And  if  given  him,  then  it  was  His  purpose  to 
give  it  him  ;  and  if  so,  then  it  is  evident  that  He  had  a  pur- 
pose to  save  him ;  and  for  that  end  He  gives  faith ;  not 
therefore  purposes  to  save,  because  man  shall  believe. 
4.  This  seems  cross  to  these  Scriptures,  where  they  speak  of 
the  subordination,  or  rather  co-ordination  of  those  two:  as 
here,  foreknown  and  elect,  not  because  of  obedience,  or  sprink- 
ling, or  any  such  thing,  but  to  obedience  and  sprinkling  which 
is  by  faith.  So  God  predestinated,  not  because  he  foresaw 
men  would  be  conformed  to  Christ,  but  that  they  might  be  so, 

c2 


so  A    COMMENTARY    UI'ON 

Rom.  vili.  20.  For  whom  he  did  foreknow,  he  also  did  pre- 
destinate. And  the  same  order  is  observable,  Acts  ii.  47. 
And  the  Lord  added  to  the  C/iurcJi  daily  such  as  sJiouId  be 
saved.  Also  xiii.  48.  And  as  many  as  were  ordained  to  eter* 
nal  life,  believed. 

This  foreknowledge,  then,  is  His  eternal  and  unchangeable 
love  ;  and  that  thus  he  chooseth  some,  and  rcjectetli  otliers,  is 
for  that  great  end,  to  manifest  and  magnify  his  mercy  and 
justice:  but  why  he  appointed  this  man  for  the  one,  and  that 
man  for  the  other,  made  Peter  a  vessel  of  this  mercy,  and 
Judas  of  wrath,  tliis  is  even  so,  because  it  seemed  good  to  Him. 
This,  if  it  be  harsh,  yet  is  Apostolic  doctrine.  Hath  not  the 
potter  (saith  St.  Paul)  povcer  over  the  same  lump,  to  make  one 
vessel  unto  honour  and  another  unto  dishonour  ?  This  deep 
we  must  admire,  and  always  in  considering  it,  close  with  this : 
O  the  depth  of  the  riches,  both  of  the  ivisdom  and  knowledge 
of  God. 

III.  The  connexion  of  these  we  are  now  for  our  profit  to 
take  notice  of;  that  effectual  calling  is  inseparably  tied  to 
this  eternal  foreknowledge  or  election  on  the  one  side,  and  to 
salvation  on  the  other.  These  two  links  of  the  chain  are  up 
in  heaven  in  God's  own  hand  ;  but  this  middle  one  is  let  down 
to  earth,  into  the  hearts  of  his  children,  and  they  laying  hold 
on  it,  have  sure  hold  on  the  other  two,  for  no  power  can  sever 
them.  If,  therefore,  they  can  read  the  characters  of  God's 
image  in  their  own  souls,  those  are  the  counter-part  of  the 
golden  characters  of  His  love,  in  which  their  names  are  written 
in  the  book  of  life.  Their  believing  M-rites  their  names  under 
the  promises  of  the  I'evealed  book  of  life — the  Scriptures,  and 
so  ascertains  them,  that  tlie  same  names  are  in  tlie  secret  book 
of  life  which  God  hath  by  himself  from  eternity.  So  that 
finding  the  stream  of  grace  in  their  hearts,  though  they  see  not 
the  fountain  whence  it  flows,  nor  tlie  ocean  into  which  it  re- 
turns, yet  they  know  tliat  it  hath  its  source,  and  shall  return 
to  that  ocean  which  ai'iseth  from  their  eternal  election,  and 
shall  empty  itsjclf  into  that  eternity  of  happiness  and  salvation, 


THE  FIRST  EPISTLE  OF  PETER.  21 

Ilencc  mudi  joy  arisctli  to  the  believer ;  this  tic  is  indissolu- 
ble, as  the  agents  are  the  Father,  the  Son,  and  the  Spirit :  so 
are  elcdion,  and  vocation,  and  scniclijicatlon,  and  justifica- 
tion, and  (jlory.  Therefore,  in  all  conditions,  believers  may, 
from  a  sense  of  the  working  of  the  Spirit  in  them,  look  back  to 
that  election,  and  forward  to  that  salvation  ;  but  they  that  re- 
main unholy  and  disobedient  have  as  yet  no  evidence  of  tliis 
love  ;  and  therefore  cannot,  without  vain  presumption  and  self- 
delusion,  judge  thus  of  themselves,  that  they  are  within  the  pe- 
culiar love  of  God.  But  in  this,  Let  the  righteous  he  glad,  and 
let  them  shout  for  joj/,  cdl  that  are  vpricjht  in  heart. 

It  is  one  main  point  of  happiness,  that  he  that  is  happy  doth 
know  and  judge  himself  to  be  so :  this  being  the  peculiar  good 
of  a  reasonable  creature,  it  is  to  be  enjoyed  in  a  reasonable 
way;  it  is  not  as  the  dull  resting  of  a  stone,  or  any  other  na- 
tural body  in  its  natural  place ;  but  the  knowledge  and  consi- 
deration of  it  is  the  fruition  of  it,  the  very  relishing  and  tasting 
its  sweetness. 

The  perfect  blessedness  of  the  saints  is  awaiting  them  above ; 
but  even  their  present  condition  is  truly  happy,  though  incom- 
pletely, and  but  a  small  beginning  of  that  which  they  expect. 
And  this  their  present  happiness  is  so  much  the  greater,  the 
more  clear  knowledge  and  firm  persuasion  they  have  of  it.  It 
is  one  of  the  pleasant  fruits  of  the  godly,  to  know  the  things 
that  are  freely  given  them  of  God.  (1  Cor.  ii.  19..)  Therefore 
the  Apostle,  to  comfort  his  dispersed  brethren,  sets  before  them 
a  description  of  that  excellent  spiritual  condition  to  which  they 
are  called. 

If  election,  effectual  calling,  and  scdvation,  be  inseparably 
linked  together,  then  by  any  one  of  them  a  man  may  lay  hold 
upon  all  the  rest,  and  may  know  that  his  hold  is  sure ;  and  this  is 
that  way  wherein  we  may  attain,  and  ought  to  seek,  that  com- 
fortable assurance  of  the  love  of  God.  Therefore  make  your 
calling  sure,  and,  by  that,  your  election ;  for  that  being  done, 
this  follows  of  itself.  We  are  not  to  pry  immediately  into  the 
decree,  but  to  read  it  in  the  performance.     Though  the  mariner 


^  A  COMMENTARY  UI'ON 

sees  not  the  pole-star,  yet  the  needle  of  the  compass  which 
points  to  it,  tells  him  which  way  he  sails  :  thus  the  heart  that  is 
touched  with  the  loadstone  of  Divine  love,  trembling  with 
godly  fear,  and  yet  still  looking  towards  God  by  fixed  believing, 
points  at  the  love  of  election,  and  tells  the  soul  thj^t  its  course 
is  heavenward,  towards  the  haven  of  eternal  rest.  He  that 
loves,  may  be  sure  he  was  loved  first ;  and  he  that  chooses  God 
for  his  delight  and  portion,  may  conclude  confidently,  that  God 
hath  chosen  him  to  be  one  of  those  that  shall  enjoy  him,  and 
be  happy  in  him  for  ever ;  for  that  our  love,  and  electing  of 
him  is  but  the  return  and  repercussion  of  the  beams  of  his  love 
shining  upon  us. 

Find  thou  but  within  thee  sanctification  by  the  Spirit,  and 
this  argues  necessarily,  both  justification  by  the  Son,  and  the 
election  of  God  the  Father,  Hereby  know  wc  that  we  dwell 
in  him,  and  he  in  us,  because  he  has  given  us  of  his  Spirit. 
(1  John  iv.  13.)  It  is  a  most  strange  demonstration,  ab  effectu 
reciproco :  he  called  those  he  hath  elected  ;  he  elected  those  he 
called.  Where  this  sanctifying  Spirit  is  not,  there  can  be  no 
persuasion  of  this  eternal  love  of  God  :  they  that  are  children 
of  disobedience  can  conclude  no  otherwise  of  themselves  but 
that  they  are  the  children  of  wrath.  Although,  from  present 
unsanctification,  a  man  cannot  infer  that  he  is  not  elected  ;  for 
the  decree  may,  for  a  part  of  a  man's  life,  run  (as  it  were)  under 
ground  ;  yet  this  is  sure,  that  the  estate  leads  to  death,  and 
unless  it  be  broken,  will  prove  the  black  line  of  reprobation. 
A  man  hatli  no  portion  amongst  the  children  of  God,  nor  can 
read  one  word  of  comfort  in  all  the  promises  that  belong  to 
them,  while  he  remains  unholy.  Men  may  please  themselves 
in  profane  scoffing  at  the  holy  Spirit  of  grace,  but  let  them 
withal  know  this,  that  that  holy  Spirit  whom  they  mock  and 
despise,  is  that  Spirit  ivho  seals  men  to  the  day  of  redemption. 
(Ephcs.  iv.  30.) 

If  any  pretend  that  they  have  the  Spirit,  and  so  turn  away 
from  the  straight  rule  of  the  holy  Scri[)tures,  they  have  a  spirit 
indeed,  but  it  is  a  fanatical  sj^irit,  the  spirit  of  delusion  and  gid- 


THE  FIRST  EPISTLE  OF  PETER. 


23 


diness ;  but  the  Spirit  of  God,  that  leads  his  children  in  the 
way  of  truth,  and  is  for  that  purpose  sent  them  from  heaven  to 
guide  them  thither,  squares  their  thoughts  and  ways  to  that 
rule  whereof  it  is  author,  and  that  word  which  was  inspired  by 
it,  and  sanctifies  them  to  obedience.  He  that  saitJi,  [know  him, 
and  keepeth  not  his  commandments,  is  a  liar,  and  the  truth  is 
not  in  him.     (1  John  ii.  4.) 

Now  this  Spirit  which  sanctifieth,  and  sanctifieth  to  obe- 
dience, is  within  us  the  evidence  of  our  election,  and  the 
earnest  of  our  salvation.  And  Avhoso  are  not  sanctified  and 
led  by  this  Spirit,  the  Apostle  tells  us  what  is  their  condition, 
Rom.  viii.  9.  If  any  man  have  not  the  Spirit  of  Christ,  he 
is  none  of  his. 

Let  us  not  delude  ourselves  :  this  is  a  truth,  if  there  be  any 
in  religion ;  they  who  are  not  made  Saints  in  the  state  of  grace, 
shall  never  be  Saints  in  glory. 

The  stones  which  are  appointed  for  that  glorious  temple 
above,  are  hewn,  and  polished,  and  prepared  for  it  here ;  as  the 
stones  were  wrought  and  prepared  in  the  mountains,  for  build- 
ing the  temple  at  Jerusalem. 

This  is  God's  order:  Psal.  Ixxxiv.  12.  He  gives  grace  and 
glory.  Moralists  can  tell  us,  that  the  way  to  the  temple  of 
honour,  is  through  the  temple  of  virtue.  They  that  think  they 
are  bound  for  heaven  in  the  ways  of  sin,  have  either  found  a 
new  way  untrodden  by  all  that  are  gone  thither,  or  will  find 
themselves  deceived  in  the  end.  We  need  not  then  that  poor 
shift  for  the  pressing  of  holiness  and  obedience  upon  men,  to 
represent  it  to  them  as  the  meriting  cause  of  salvation.  This 
is  not  at  all  to  the  purpose,  seeing  that  without  it  the  necessity 
of  holiness  to  salvation  is  pressing  enough  ;  for  holiness  is  no 
less  necessary  to  salvation,  than  if  it  were  the  meriting  cause  of 
it ;  it  is  as  inseparably  tied  to  it  in  the  purpose  of  God .  And 
in  the  order  of  performance,  godliness  is  as  certainly  before 
salvation,  as  if  salvation  did  wholly  and  altogether  depend  upon 
it,  and  were  in  point  of  justice  deserved  by  it.  Seeing,  then, 
there  is  no  other  way  to  happiness  but  by  holiness,  no  assurance 


24)  A  COMMENTARY  UPON 

of  the  love  of  God  without  it,  take  the  Apostle's  advice  :  study 
it,  seek  it,  follow  earnestly  after  holiness,  icithout  ichich  no  man 
sJiall  see  the  Lord. 

Grace  unto  you  and  jieacf  be  multiplied.']  It  hath  always 
been  a  civil  custom  amongst  men  to  season  their  intercoiu-se 
Avith  good  Avishes  one  for  another ;  this  the  Apostles  use  in 
their  epistles,  in  a  spiritual,  divine  way,  suitable  to  their  holy 
writings.  It  well  becomes  the  messengers  of  grace  andi  peace 
to  wish  both,  and  to  make  their  salutation  conform  to  the  main 
scope  and  subject  of  their  discourse.  The  Hebrew  word  of  sa- 
lutation we  have  here — Peace,  and  that  which  is  the  spring  both 
of  this  and  all  good  things,  in  the  other  word  of  salutation 
used  by  the  Greeks — Grace.  All  right  rejoicing,  and  prospe- 
rity, and  happiness,  flow  from  this  source,  and  from  this  alone, 
and  are  sought  elsev.hcre  in  vain. 

In  general,  this  is  the  character  of  a  Christian  spirit,  to  have 
a  heart  filled  with  blessing,  Avith  this  sweet  good-will  and  good- 
wishing  to  all,  especially  to  those  who  are  their  brethren  in  the 
same  profession  of  religion.  And  this  charity  is  a  precious 
balm,  diffusing  itself  in  the  wise  and  seasonable  expressions 
of  it,  upon  fit  occasions  ;  and  those  expressions  must  be  cordial 
and  sincere,  not  hke  what  you  call  court  holy-water,  in  which 
there  is  nothing  else  but  falsehood,  or  vanity  at  the  best.  This 
manifests  men  to  be  die  sons  of  blessing,  and  of  the  ever-blessed 
God,  the  father  of  all  blessing,  when  in  his  name  they  bless 
one  another  :  yea,  our  Saviour's  rule  goes  higher,  to  bless  those 
that  curse  them,  and  urges  it  by  that  relation  to  God  as  their 
Father,  that  in  this  they  may  resemble  him  :  That  ye  may  be 
the  children  of  your  Father  which  is  in  heaven. 

IJut,  in  a  more  eminent  way,  it  is  the  duty  of  pastors  to 
bless  their  people,  not  only  by  their  public  and  solemn  bene- 
diction, but  by  daily  and  instant  prayers  for  tliein  in  secret. 
And  the  great  Father,  who  svelh  in  secret,  will  reward  them 
openly. 

They  are  to  be  ever  both  endeavouring  and  wishino-  their 


THE   riRST   EPISTLE    OF    TETEU.  S5 

increase  of  knowledge  and  all  spiritual  grace,  in  which  they 
have  St.  Paul  a  frequent  pattern. 

They  who  are  messengers  of  this  fjracc,  if  they  have  expe- 
rience of  it,  it  is  the  oil  of  gladness  that  will  dilate  their  heart, 
and  make  it  large  in  love  and  spiritual  desires  for  others,  espe- 
cially their  own  flocks. 

Let  us  consider,  1 .  The  matter  of  the  Apostle's  desire  for 
them, — grace  and  peace.  2.  The  measure  of  it,  that  it  may 
be  multiplied. 

\st.  The  matter  of  the  Apostle's  desire — Grace.  We  need 
not  make  a  noise  Avith  the  many  school-distinctions  of  Grace, 
and  describe  in  what  sense  it  is  here  to  be  taken  ;  for  no  doubt 
it  is  all  saving  Grace  to  those  dispersed  brethren,  so  that  in  the 
largest  notion  which  it  can  have  that  way,  Ave  may  safely  here 
take  it. 

What  are  preventing  grace,  assisting  grace,  uwrking  and 
co-ivorking  g7-ace,  (as  we  may  admit  these  differences  in  a 
sound  sense,)  but  divers  names  of  the  same  effectual  saving 
grace,  in  relation  to  our  different  estate  ?  as  the  same  sea  re- 
ceives different  names  from  the  different  parts  of  the  shore  it 
beats  upon.  First,  it  prevents  and  works ;  then  it  assists  and 
prosecutes  what  it  hath  wrought :  He  worketh  in  us  to  ivill 
and  to  do.  But  the  whole  sense  of  saving  grace,  I  conceive,  is 
comprehended  in  these  two.  1.  Grace  in  the  fountain,  that  is, 
the  peculiar  love  and  favour  of  God.  2.  Grace  in  the  streams, 
the  fruits  of  this  love,  (for  it  is  not  an  empt}^,  but  a  most  rich 
and  liberal  love,)  viz.,  all  the  graces  and  spiritual  blessings  of 
God  bestowed  upon  them  whom  he  hath  freely  chosen.  The 
love  of  God  in  itself  can  neither  diminish  nor  increase,  but  it  is 
multiplied,  or  abounds  in  the  manifestation  and  effects  of  it. 
So  then,  to  desire  grace  to  be  multiplied  to  them,  is  to  wish  to 
them  the  living  spring  of  it,  that  love  which  cannot  be  ex- 
hausted, but  is  ever  flowing  forth,  and  instead  of  abating, 
makes  each  day  richer  than  the  preceding. 

And  this  is  that  which  should  be  the  top  and  sum  of 
Christian  desires, — to  have,  or  want  any  other  thing  indif- 


'26  A   COMMENTARY   UFOU 

ferently,  but  to  be  resolved  and  resolute  in  this,  to  seek  a  share 
in  this  grace,  the  free  love  of  God,  and  the  sure  evidences  of  it 
■within  you,  the  fruit  of  holiness,  and  the  graces  of  his  Spirit. 
But  tlie  most  of  us  are  otherwise  taken  up  ;  we  will  not  be  con- 
vinced how  basely  and  foolishly  we  are  busied,  though  in  the 
best  and  most  respected  employments  of  tlie  world,  so  long  as 
we  neglect  our  noblest  trade  of  growing  rich  in  grace,  and  the 
comfortable  enjoyment  of  the  love  of  God.  Our  Saviour  tells 
us  of  one  thing  needful,  importing  that  all  other  things  are 
comparatively  unnecessary,  by-works,  and  mere  impertinencies ; 
and  yet,  in  these  we  lavish  out  our  short  and  uncertain  time ; 
we  let  the  other  stand  by  till  we  find  leisure.  Men  who  are 
altogether  profane,  think  not  on  it  at  all.  Some  others  possibly 
deceive  themselves  thus,  and  say,  When  I  have  done  with  such 
a  business  in  which  I  am  engaged,  then  I  will  sit  down  seriously 
to  this,  and  bestow  more  time  and  pains  on  these  things,  which 
are  undeniably  greater  and  better,  and  more  worthy  of  it.  But 
this  is  a  slight  that  is  in  danger  to  undo  us.  What  if  we  attain 
not  to  the  end  of  that  business,  but  end  ourselves  before  it  ? 
Or  if  we  do  not,  yet  some  other  business  may  step  in  after  that. 
Oh  then,  say  we,  that  must  be  dispatched  also.  Thus,  by  such 
delays,  we  )nay  lose  the  present  opportunity,  and,  in  the  end, 
our  own  souls. 

Oh !  be  persuaded  it  deserves  your  diligence,  and  that  without 
delay,  to  seek  somewhat  that  may  be  constant  enough  to  abide 
with  you,  and  strong  enough  to  uphold  you  in  all  conditions, 
and  that  is  alone  tliis  free  grace  and  love  of  God.  While  many 
say,  fVho  will  shew  us  any  <jood  9  set  you  in  with  David  in 
his  choice.  Lord,  lift  thou  vp  the  liijlit  of  thy  countenance 
upon  me,  and  this  shall  rejoice  my  heart  more  than  the  abun- 
dance of  corn  and  wine.    (Psalm  iv.  6,  7.) 

This  is  that  light  which  can  break  into  the  darkest  dungeons, 
from  which  all  other  lights  and  comforts  are  shut  out  ;  and 
without  this,  all  other  enjoyments  are,  what  the  world  would 
be  without  the  sun,  nothing  but  darkness.  Happy  they  who 
have  this  light  of  Divine  favour  and  grace  shining  into  their 


THE    FIRST    EriSTLE    OF    PETER.  2*7 

souls,  for  by  it  they  shall  be  led  to  that  city,  where  the  sim 
and  moon  arc  needless ;  for  Tlu;  <jlory  of  God  doth  lighten  it, 
and  the  Lamb  is  the  light  thereof.     (Rev,  xxi.  23.) 

Godliness  is  profitable  for  all  things,  saith  the  Apostle, 
having  the  promises  of  this  life  and  that  ivhich  is  to  come  ; 
all  other  blessings  are  the  attendants  of  grace,  and  follow  upon 
it.  This  blessing,  which  the  Apostle  here  (as  St.  Paul  also  in 
his  Epistles)  joins  with  Grace,  was,  with  the  Jews,  of  so  large 
a  sense,  as  to  comprehend  all  that  they  could  desire  ',  when 
they  wished  Peace,  they  meant  all  kind  of  good,  all  welfare 
and  prosperity.  And  thus  we  may  take  it  here,  for  all  kind 
of  peace ;  yea,  and  for  all  other  blessings,  but  especially  that 
spiritual  peace,  which  is  the  proper  fruit  of  grace,  and  doth  so 
intrinsically  flow  from  it. 

We  may  and  ought  to  wish  to  the  Church  of  God  outward 
blessings,  and  particularly  outward  peace,  as  one  of  the  greatest, 
and  one  of  the  most  valuable  favours  of  God  :  thus  prayed  the 
Psalmist,  Peace  he  ivithin  thy  walls,  and  prosperity  within 
thy  palaces. 

That  Wisdom  which  doth  what  lie  will,  by  what  means  he 
will,  and  works  one  contrariety  out  of  another,  brings  light  out 
of  darkness,  good  out  of  evil, — can  and  doth  turn  tears  and 
troubles  to  the  advantage  of  his  Church  ;  but  certainly,  in 
itself,  peace  is  more  suitable  to  its  increase,  and,  if  not  abused, 
it  proves  so  too.  Thus  in  the  Apostolic  times,  it  is  said,  Acts 
ix.  31,    2Vte  Churcli  had  peace  and  increased  exceedingly . 

We  ought  also  to  wish  for  ecclesiastical  peace  to  the  Church, 
that  she  may  be  free  from  dissensions  and  divisions.  These 
readily  arise,  more  or  less,  as  we  see,  in  all  times,  and  haunt 
religion,  and  the  reformation  of  it,  as  a  malus  genius.  St. 
Paul  had  this  to  say  to  his  Corinthians,  1  Ep.  i.  5,  though  he 
had  given  them  this  testimony,  that  they  were  enriched  in  all 
utterance  and  knowledge,  and  were  wanting  in  no  gift,  yet, 
presently  after,  ver,  13,  /  liear  that  there  are  divisions  and 
contentions  among  you.  The  enemy  had  done  this,  as  our 
Saviour  speaks ;  and  this  Enemy  is  no  fool,  for,  by  Divine  per- 


28  A    COMMENTARY    UPON 

mission,  he  Avorks  to  his  own  end  very  wisely.  There  is  not  one 
thing  that  doth  on  all  hands  choke  the  seed  of  rehgion  so 
much,  as  thorny  debates  and  differences  about  itself.  So,  in 
succeeding  ages,  and  at  the  breaking  forth  of  the  light  in  Ger- 
many, in  Luther''s  time,  multitudes  of  sects  arose. 

Profane  men  do  not  only  stumble,  but  fall  and  break  their 
necks  upon  these  divisions.  We  see,  (think  they,  and  some 
of  them  possibly  say  it  out,)  that  they  who  mind  religion  most 
cannot  agree  upon  it :  our  easiest  way  is,  not  to  embroil  our- 
selves, not  at  all  to  be  troubled  with  the  business.  INIany  are 
of  Gallio's  temper  ;  they  iv III  care  for  none  of  those  thinrjs. 
Thus  these  offences  prove  a  mischief  to  the  profane  world,  as 
our  Saviour  says.  Woe  to  the  icorld  because  of  offences. 

Then  those  on  the  erring  side,  who  are  taken  Avith  new 
opinions  and  fancies,  are  altogether  taken  up  with  them,  their 
main  thoughts  are  spent  upon  them  ;  and  thus  the  sap  is  drawn 
from  that  which  should  nourish  and  prosper  in  their  hearts, 
sanctified  useful  knowledge  and  saving  grace.  The  other 
are  as  weeds,  which  divert  the  nourishment  in  gardens  from 
the  plants  and  flowers  :  and  certainly  these  weeds,  viz.^  men"'s 
own  conceits,  cannot  but  grow  more  with  them,  when  they  give 
way  to  them,  than  solid  religion  dotli ;  for  their  hearts  (as  one 
said  of  the  earth)  are  mother  to  those,  and  but  step-mother  to 
this. 

It  is  also  a  loss  even  to  those  that  oppose  errors  and  divi- 
sions, that  they  are  forced  to  be  busied  in  that  way:  for  the 
wisest  and  godliest  of  them  find  (and  such  are  sensible  of  it) 
that  disputes  in  religion  are  no  friends  to  that  which  is  far 
sweeter  in  it,  but  hinders  and  abates  it,  viz.,  those  pious 
and  devout  thoughts,  that  are  both  the  more  useful  and  truly 
delightful. 

As  peace  is  a  choice  blessing,  so  this  is  the  choicest  peace, 
and  is  the  peculiar  inseparable  effect  of  this  grace  with  which 
it  is  here  jointly  wished, — Grace  and  Peace;  the  flower  of 
peace  growing  upon  the  root  of  grace.  This  spiritual  peace 
liaili  two  things  in  it.     1.  Reconciliation  with  God.    J2.  Tran- 


THE  FIRST  EPISTLE  OF  rETI'R.  29 

quillity  of  spirit.  The  quarrel  and  matter  of  enmity,  you 
know,  betwixt  God  and  man,  is,  the  rebelhon,  the  sin  of  man; 
and  he  being  naturally  altogether  sinful,  there  can  proceed 
nothing  from  him,  but  what  foments  and  increases  the  hos- 
tility. It  is  grace  alone,  the  most  free  grace  of  God,  that 
contrives^  and  offers,  and  makes  the  peace,  else  it  had  never 
been  ;  we  had  universally  perished  without  it.  Now,  in  this 
consists  the  wonder  of  Divine  grace,  that  the  Almighty  God 
seeks  agreement,  and  entreats  for  it,  with  sinful  clay,  which  he 
could  wholly  destroy  in  a  moment. 

Jesus  Christ,  the  Mediator  and  purchaser  of  this  peace, 
bought  it  with  his  blood,  killed  the  enmity  by  his  own  death, 
Eph.  ii.  15.  And  therefore  the  tenor  of  it  in  the  Gospel  runs 
still  in  his  name:  (Rom.  v.  1.)  IVe  have  peace  ivith  God 
through  Jesus  Christ  our  Lord  ;  and  St.  Paul  expresses  it  in 
his  salutations,  which  are  the  same  with  this,  Grace  and  i^eace 
from  God  the  Father,  and  our  Lord  Jesus  Christ. 

As  the  free  love  and  grace  of  God  appointed  this  means  and 
way  of  our  peace,  and  offered  it, — so  the  same  grace  applies  it, 
and  makes  it  ours,  and  gives  us  faith  to  apprehend  it. 

And  from  our  sense  of  this  peace,  or  reconcilement  with  God, 
arises  that  which  is  our  inward  peace,  a  calm  and  quiet  temper 
of  mind.  This  peace,  which  we  have  with  God  in  Christ,  is 
inviolable  ;  but  because  the  sense  and  persuasion  of  it  may  be 
interrupted,  the  soul  that  is  truly  at  peace  with  God  may  for  a 
time  be  disquieted  in  itself,  through  weakness  of  faith,  or  the 
strength  of  temptation,  or  the  darkness  of  desertion,  losing  sight 
of  that  grace,  that  love  and  light  of  God's  countenance,  on 
which  its  tranquilHty  and  joy  depends.  Thou  didst  hide  thy 
face,  saith  David,  and  I  icas  troubled.  But  Avhen  these 
eclipses  are  over,  the  soul  is  revived  with  new  consolation,  as 
the  face  of  the  earth  is  renewed  and  made  to  smile  with  the 
return  of  the  sun  in  the  spring;  and  this  ought  always  to 
uphold  Christians  in  the  saddest  times,  viz.,  that  the  grace 
and  love  of  God  towards  them  depend  not  on  their  sense,  nor 


80 


A  COMMENTARY  UPON 


upon  any  thing  in   them,  but  is  still  in  itself  incapable  of  the 
smallest  alteration. 

It  is  natural  to  men  to  desire  their  own  peace,  the  quietness 
and  contentment  of  their  minds:  but  most  men  miss  the  way 
to  It;  and  therefore  find  it  not;  for  there  is  no  way  to  it, 
indeed,  but  this  one,  wherein  few  seek  it,  viz.,  reconcilement 
and  peace  with  God.     The  persuasion  of  that  alone  makes  the 
mind  clear  and  serene,  like  your  fairest  summer  days.     My 
peace  I  give  you,  saith   Christ,  not  as  the  ivorld.      Let  not 
your  hearts  be  troubled.     All  the  peace  and   favour  of  the 
world  cannot  calm  a  troubled  heart ;  but  where  this  peace  is 
which  Christ  gives,  all  the  trouble  and  disquiet  of  the  world 
cannot  disturb  it.     /F/ieu   he  cjiveth  quietness,  who  then  can 
make   trouble?  and  when  he  hideth   his  face,  who  then  can 
behold  him  ?  whether  it  be  done  against  a  nation,  or  against 
a  man  only,     (See  also  for  this.  Psalms  xlvi.  cxxiii.)     All 
outward  distress,  to  a  mind  thus  at  peace,  is  but  as  the  rattlino- 
of  the  hail  upon  the  tiles  to  him  that  sits  within  the  house  at 
a  sumptuous  feast.     A  good  conscience  is  styled  a  feast,  and 
with  an   advantage  which  no  other  feast  can  have,  nor,  were  it 
possible,  could  men  endure  it.     A  hw  hours  of  feasting  will 
weary  the  most  professed  epicure;  but   a  conscience  thus  at 
peace  is  a  continual  feast,  with  continual  unwearied  delight 
What  makes  the  world  take  up  such  a  prejudice  against  religion 
as  a  sour  unpleasant  thing?  They  see  the  afflictions  and  griefs 
of  Christians,  but  they  do  not  see  their  joys,  the  inward  pleasure 
of  mind  that  they  can  possess  in  a  very  hard  estate.     Have  you 
not  tried   other  ways  enough  ?  Hath  not  he  tried  them  who 
had  more  ability  and  skill  for  it  than  you,  and  found  them  not 
only  vanity,  but  vexation  of  spirit  ?     If  you  have  any  belief  of 
holy  truth,  put  but  this  once  upon  the  trial,  seek  peace  in  the  way 
of  grace.     This  inward  peace  is  too  precious  a  liquor  to  be 
poured  into  a  filthy  vessel.     A  holy  heart,  that  gladly  enter- 
tains grace,  shall  find  that  it  and  peace  cannot  dwell  asunder. 
An  ungodly  man  may  sleep  to  death  in  the  lethargy  of  carnal 


THE  FIRST  EPISTLE  OF  PETER.  81 

presumption  and  impenitency ;  but  a  true,  lively,'  solid  peace 
he  cannot  have :  There  is  no  i^eace  to  the  wicked,  saith  my 
God.  (Isa.  Ivii.  21.)  And  if  He  say  there  is  none,  speak  peace 
who  will,  if  all  tlie  world  with  one  voice  sliould  speak  it,  it  shall 
prove  none. 

9,dly.  Consider  the  measure  of  the  Apostle's  desire  for  his 
scattered  brethren,  that  this  Grace  and  Peace  may  be  multi- 
plied.  This  the  Apostle  wishes  for  them,  knowing  the  imper- 
fection of  the  graces  and  peace  of  the  saints  while  they  are 
here  below  ;  and  this  they  themselves,  under  a  sense  of  that  im- 
perfection, ardently  desire.  They  that  have  tasted  the  sweet- 
ness of  this  grace  and  peace,  call  incessantly  for  more.  This  is 
a  disease  in  earthly  desires,  and  a  disease  incurable  by  all  the 
things  desired  ;  there  is  no  satisfaction  attainable  by  them ;  but 
this  avarice  of  spiritual  things  is  a  virtue,  and  by  our  Saviour  is 
called  blessedness,  because  it  tends  to  fulness  and  satisfaction  : 
Blessed  are  they  that  hunger  and  thirst  after  righteousness,  for 
they  shall  be  filled. 

Ver,  3.  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ,  who, 
according  to  his  abundant  mercy,  hath  begotten  us  again  unto  a 
lively  hope,  by  the  resurrection  of  Jesus  Christ  from  the  dead. 

Ver.  4.  To  an  inheritance  incorruptible,  and  undefiled,  and  that  fadeth 
not  away. 

It  is  a  cold,  lifeless  thing  to  speak  of  spiritual  things  upon 
mere  report :  but  they  that  speak  of  them  as  their  own,  as  having 
share  and  interest  in  them,  and  some  experience  of  their  sweet- 
ness, their  discourse  of  them  is  enlivened  with  firm  belief, 
and  ardent  affection ;  they  cannot  mention  them,  but  their 
hearts  are  straight  taken  with  such  gladness,  as  they  are  forced 
to  vent  in  praises.  Thus  our  Apostle  here,  and  St.  Paul,  and 
often  elsewhere,  when  they  considered  these  things  wherewith 
they  were  about  to  comfort  the  godly  to  whom  they  wrote,  they 
were  suddenly  elevated  with  the  joy  of  them,  and  broke  forth 
into  thanksgiving  ;  so  teaching  us,  by  their  example,  what  real 
joy  there  is  in  the  consolations  of  the  Gospel,  and  what  praise  is 


3f2  A  COMMENTARY  UPOX 

due  from  all  the  saints  to  the  God  of  those  consolations.  This  is 
such  an  inheritance  that  the  very  thoughts  and  hopes  of  it  are 
able  to  sweeten  the  greatest  griefs  and  afflictions.  What  then 
shall  the  possession  of  it  be,  wherein  there  shall  be  no  rupture, 
nor  the  least  drop  of  any  grief  at  all  ?  The  main  subject  of  these 
verses  is,  that  which  is  the  main  comfort  that  supports  the 
spirits  of  the  Godly  in  all  conditions. 

Isf,  Their  after  inheritance,  as  in  the  4th  verse.  2dly,  Their 
present  title  to  it,  and  assured  hojje  of  it,  ver.  3.  3rdly,  The 
immediate  cause  of  both  assigned,  viz.,  Jesus  Christ.  4thly, 
All  this  derived  from  the  free  mercy  of  God,  as  the  first  and 
highest  cause,  and  returned  to  his  praise  and  glory  as  the  last 
and  highest  end  of  it. 

For  the  first :  The  inheritance.  [But  because  the  fourth 
verse,  Avhich  describes  it,  is  linked  widi  the  subsequent,  we  will 
not  go  so  far  off  to  return  back  again,  but  first  speak  to  this 
third  verse,  and  in  it,] 

Consider  1.  Their  l^itle  to  this  in'ierifance, — Begotten  again , 
2.  Their  Assurance  of  it,  viz.,  a  holy  or  lively  liope. 

The  title  which  the  Saints  have  to  their  rich  inheritance,  is  of 
the  validest  and  most  unquestionable  kind,  viz.,  by  birth.  Not 
by  their  first  natural  birth  ;  but  that  we  are  all  born  indeed,  but 
we  find  what  it  is,  (Ephes.  ii.  3.)  Children  of  ivrath,  heirs 
a])parcnt  of  eternal  flames.  It  is  an  everlasting  inheritance  too, 
but  so  much  the  more  fearful,  being  of  everlasting  misery,  or 
(so  to  speak)  of  immortal  death  ;  and  we  are  made  sure  to  it, 
they  who  remain  in  that  condition  cannot  lose  their  right, 
although  they  gladly  would  escape  it;  they  shall  be  forced  to 
enter  possession.  But  it  is  by  a  new  and  supernatural  birth 
that  men  are  both  freed  from  their  engaoement  to  that  woeful 
inheritance,  and  invested  into  the  rights  of  this  other,  here 
mentioned,  which  is  as  full  of  happiness  as  the  former  is  mise- 
rable: therefore  are  they  said  here  to  be  begotten  again  to  that 
lively  hope.  God,  the  Father  of  our  Lord  Jesus  Christ,  hath 
begotten  us  again.  And  thus  the  regenerate  arc  the  children  of 
an  immortal  Father,  and,  as  such,  entitled  to  an  inheritance  of 


THE  FIRST  EPISTLE  OF  PETER.  33 

immortality:  If  children,  then  heirs,  heirs  of  God;  and  this 
sonship  is  by  adoption  in  Christ ;  therefore  it  is  added,  Joint 
heirs  ivith  Christ.  Horn.  viii.  17.  We  adopted  children,  and 
He  the  only  begotten  Son  of  God  by  an  eternal,  ineffable 
generation. 

And  yet,  this  our  adoption  is  not  a  mere  extrinsical  deno- 
mination, as  is  adoption  amongst  men  ;  but  is  accompanied 
with  a  real  change  in  those  that  are  adopted,  a  new  nature  and 
spirit  being  infused  into  them,  by  reason  of  which,  as  they  are 
adopted  to  this  their  inheritance  in  Christ,  they  are  hkewise 
begotten  of  God,  and  born  again  to  it,  by  the  supernatural 
work  of  regeneration.  They  are  like  their  heavenly  Father; 
they  have  his  image  renewed  on  their  souls,  and  their  Father's 
Spirit ;  they  have  it,  and  are  acted  and  led  by  it.  This  is  that 
great  mystery  of  the  kingdom  of  God  which  puzzled  Nicode- 
mus;  it  was  darkness  to  him  at  first,  till  he  was  instructed  in 
that  night,  under  the  covert  whereof  he  came  to  Christ. 

Nature  cannot  conceive  of  any  generation  or  bu'th,  but  that 
which  is  Avithin  its  own  compass ;  only  they  who  are  partakers 
of  this  spiritual  birth  understand  what  it  means  ;  to  others  it  is 
a  riddle,  an  unsavoury,  unpleasant  subject. 

It  is  sometimes  ascribed  to  the  subordinate  means  ; — To  Bap- 
tism, called  therefore  the  laver  of  regeneration,  Tit.  iii.  5 ; — 
To  the  word  of  God,  James  i.  18  ;  it  is  that  immortal  seed, 
whereby  we  are  born  again  ; — To  the  ministers  of  this  word,  and 
the  seals  of  it,  as  1  Cor.  iv.  15,  For  thouyh  you  have  ten 
thousand  instructors  in  Christ,  yet  have  ye  not  many  Fathers  ; 
for  in  Christ  Jesus  I  have  begotten  you  through  the  Gospel. 
As  also,  Gal.  iv.  19.  But  all  these  means  have  their  vigour 
and  efficacy  in  this  great  work,  from  the  Father  of  Spirits, 
who  is  their  Father  in  their  first  creation,  and  infusion,  and  in 
this  their  regeneration,  which  is  a  new  and  second  creation  : 
If  any  wMn  be  in  Christ,  he  is  a  new  creature,  2  Cor.  v.  17. 

Divines  have  reason  to  infer  from  the  nature  of  conversion 
thus  expressed,  that  man  doth  not  bring  any  thing  to  this  work 
himself.     It  is  true  he  hath  a  will,  as  his  natural  faculty  ;    but 

Vol.  I.  D 


34  A    COMMENTARY    UPON 

that  this  will  embraces  the  offer  of  grace,  and  turns  to  him  that 
offers  it,  is  from  renewing  grace,  which  sweetly  and  yet  strongly, 
strongly  and  yet  sweetly,  inclines  it. 

1,  Nature  cannot  raise  itself  to  this,  any  more  than  a  man 
can  give  natural  being  to  himself.  2.  It  is  not  a  superficial 
change  ;  it  is  a  new  life  and  being.  Amoral  man,  in  his  changes 
and  reformations  of  himself,  is  still  the  same  man.  Though  he 
reform  so  far,  as  that  men,  in  their  ordinary  phrase,  shall  call 
him  quite  another  man,  yet,  in  truth,  till  he  be  born  again,  there 
is  no  new  nature  in  him.  The  sluggard  turns  on  his  bed  as 
the  door  on  the  hinges,  says  Solomon.  Thus,  the  natural 
man  turns  from  one  custom  and  posture  to  another,  but  never 
turns  off.  But  the  Christian,  by  virtue  of  this  new  birth,  can 
say  indeed,  Ego  non  sum  ego,  I  am  not  the  same  man  I  was. 

You  that  are  nobles,  aspire  to  this  honourable  condition  ;  add 
this  nobleness  to  the  other,  for  it  far  surpasses  it ;  make  it  the 
crown  of  all  your  honours  and  advantages.  And  you  that  are 
of  mean  birth,  or  if  you  have  any  stain  on  your  birth,  the  only 
way  to  make  up  and  repair  all,  and  truly  to  ennoble  you,  is  this — ■ 
to  be  the  sons  of  a  King,  yea  of  the  King  of  Kings,  and  this 
honour  have  all  his  Saints.  To  as  many  as  received  him,  he 
gave  this  privilege  to  he  the  Sons  of  God,  John  i.  12, 

Unto  a  lively  hope.']  Now  are  ive  the  Sons  of  God,  (saitll 
the  Apostle,  1  John  iii.  2,)  hut  it  doth  not  yet  appear  ivhat 
we  shall  be.  These  Sons  are  h.eirs,  but  all  this  lifetime  is  tiieir 
minority  ;  yet,  even  now,  being  partakers  of  this  new  birth  and 
Sonship,  they  have  a  right  to  it,  and  in  the  assurance  of  that 
right,  this  living  hope:  as  an  heir,  when  he  is  capable  of  those 
thoughts,  hath  not  only  right  of  inheritance,  but  may  rejoice  in 
the  hope  he  hath  of  it,  and  please  himself  in  thinking  of  it. 
But  hope  is  said  to  be  only  in  respect  of  an  uncertain  good  : 
true,  in  the  world's  phrase  it  is  so  ;  for  their  hope  is  conversant 
in  uncertain  things,  or  in  things  that  may  be  certain,  after  an 
uncertain  manner;  all  their  worldly  liopes  are  tottering,  built 
upon  sand,  and  their  hopes  of  Heaven  are  but  blind  and 
groundless  conjectures;  but  the  hope  of  the  sons  of  the  Living 


THE    FIRST    EPISTLE    OF    PETER.  35 

God  is  a  living  hope.  Tiiat  which  Alexander  said  when  he 
dealt  liberally  about  him,  that  he  left  hope  to  himself^  the 
children  of  God  may  more  wisely  and  happily  say,  when  they 
leave  the  hot  pursuit  of  the  world  to  others,  and  despise  it ; 
their  portion  is  hope.  The  thread  of  Alexander's  life  was  cut 
off  in  the  midst  of  his  victories,  and  so  all  his  hopes  vanished  ; 
but  their  hope  cannot  die  or  disappoint  them. 

But  then  it  is  said  to  be  lively,  not  only  objectively,  but 
effectively  ;  enlivening  and  comforting  the  children  of  God  in 
all  distresses,  enabling  them  to  encounter  and  surmount  all 
difficulties  in  the  Avay.  And  then  it  is  formally  so ;  it  cannot 
fail,  dies  not  before  accomplishment.  Worldly  hopes  often 
mock  men,  and  so  cause  them  to  be  ashamed,  and  men  take  it 
as  a  great  blot,  and  are  most  of  all  ashamed  of  those  things  that 
discover  weakness  of  judgment  in  them.  Now  worldly  hopes 
do  thus,  they  put  the  fool  upon  a  man :  when  he  hath  judged 
himself  sure,  and  laid  so  much  weight  and  expectation  on  them, 
then  they  break  and  foil  him  :  they  are  not  living,  but  lying 
hopes,  and  dying  hopes  ;  they  die  often  before  us,  and  we  live 
to  bury  them,  and  see  our  own  folly  and  infelicity  in  trusting 
to  them ;  but  at  the  utmost,  they  die  with  us  when  we  die,  and 
can  accompany  us  no  further.  But  this  hope  answers  expec- 
tation to  the  full,  and  much  beyond  it,  and  deceives  no  way 
but  in  that  happy  way  of  far  exceeding  it. 

A  livlmj  hope,  living  in  death  itself !  The  world  dares 
say  no  more  for  its  device,  than  Diim  spiro  spero  ;  but  the 
children  of  God  can  add,  by  virtue  of  this  living  hope,  .Du7n 
exspiro  spero.  It  is  a  fearful  thing  when  a  man  and  all  his 
hopes  die  together.  Thus  saith  Solomon  of  the  wicked,  Prov. 
xi.  7.  When  he  dieth,  then  die  his  hopes ;  (many  of  them 
before,  but  at  the  utmost  then,  all  of  them  ;)  but  the  righteous 
hath  hope  in  his  death.  Prov.  xiv.  32.  Death,  which  cuts  the 
sinews  of  all  other  hopes,  and  turns  men  out  of  all  other  inhe- 
ritances, alone  fulfils  this  hope,  and  ends  it  in  fruition ;  as  a 
messenger  sent  to  bring  the  children  of  God  home  to  the  pos- 
session of  their  inheritance. 

D2 


36  A    COMME"NTARY   UPON 

By  the  resurrection  of  Jesus  Christ  from  the  dead.'\  This 
refers  both  to  begotten  (njain  by  his  resurrection,  and  having 
tliis  living  hope  by  his  resurrection  ;  and  well  suits  both,  it 
being  the  proper  cause  of  both,  in  this  order.  First,  then,  of 
the  hirth  :  next,  of  the  hope. 

The  image  of  God  is  renewed  in  us  by  our  union  with 
Him  who  is  the  express  image  of  his  Father' s  person,  Heb.i.  3. 
Therefore  this  new  birtli  in  the  conception,  is  expressed  by  the 
forming  of  Christ  in  the  soul,  Gal.  iv.  19  ;  and  his  resurrec- 
tion particularly  is  assigned  as  the  cause  of  our  new  life.  This 
new  birtli  is  called  our  resurrection,  and  that  in  conformity  to 
Cln-ist,  yea,  by  the  virtue  and  influence  of  his.  His  resurrec- 
tion is  called  a  hirth,  he  \he  first  begotten  from  the  dead,  Rev. 
i.  5;  and  that  prophecy.  Thou  art  my  Son,  this  day  leave  I 
begotten  thee,  Psal.  ii.  7,  is  applied  to  his  resurrection  as  ful- 
filled in  it,  Acts  xiii.  33,  God  hath  fulfilled  tlie  same  unto  us 
their  children,  in  that  he  hath  raised  up  Jesus  again  ;  as  it  is 
also  written  in  the  second  Psalm,  Thou  art  my  Son,  this  day 
have  I  begotten  thee.  Not  only  is  it  the  exemplar,  but  the  effi- 
cient cause  of  our  new  birth.  Thus,  in  the  6th  chapter  of 
Romans,  at  large,  and  often  elsewhere. 

And  thus  likewise  it  is  the  cause  of  our  living  hope, — that 
which  indeed  inspires  and  maintains  life  in  it.  Because  he 
hath  conquered  death,  and  is  risen  again,  and  that  is  implied 
which  followeth,  he  is  set  down  at  the  right  hand  of  God, 
hath  entered  into  possession  of  that  inheritance  ; — this  gives  us 
a  living  hope,  that,  according  to  his  own  request,  where  he  is 
there  we  may  be  also.  Thus  this  hope  is  strongly  underset, 
on  the  one  side,  by  the  resurrection  of  Christ ;  on  the  other,  by 
the  abundant  mercy  of  God  the  Father.  Our  hope  depends 
not  on  our  own  strength  or  wisdom,  nor  on  any  thing  in  us  ; 
(for  if  it  did,  it  would  be  short-lived,  M^ould  die,  and  die 
quickly  ;)  but  on  liis  resurrection  who  can  die  no  more  :  for  in 
that  he  died,  lie  died  unto  sin  once ;  but  in  that  he  liveth,  he 
liveth  unto  God.  Rom.  vi.  10.  This  makes  this  hope  not  to 
imply,  in  the  notion  of  it,  uncertainty,  as  worldly  hopes  do  ; 


THE    FIRST    EPISTLE    OF    PETEll.  37 

but  it  is  a  firm,  stable,  inviolable  hope,  an  anchor  fixed  within 
the  vail. 

According  to  his  abundant  mercxj.']  Mercy  is  the  spring  of 
all  this  ;  yea,  great  mercy,  and  manifold  mercy  :  "  for  (as 
*'  St.  Bernard  saith)  great  sins  and  great  miseries  need  great 
*'  mercy,  and  many  sins  and  miseries  need  many  mercies." 
And  is  not  this  great  mercy,  to  make  of  Satan's  slaves  Sons 
of  the  most  High  ?  Well  may  the  Apostle  say,  Behold  what 
manner  of  love  and  how  great  love  the  Father  hath  showed 
us,  that  we  should  he  called  the  Sons  of  God ! — The  world 
knows  us  not,  because  it  knew  not  Him.  They  that  have  not 
seen  the  father  of  a  child,  cannot  know  that  it  resembles  him  : 
thus,  the  world  knows  not  God,  and  therefore  discerns  not 
his  image  in  his  children  so  as  to  esteem  them  for  it.  But 
whatever  be  their  opinion,  this  we  must  say  ourselves,  Behold 
what  manner  of  love  is  this  ;  to  take  firebrands  of  hell,  and  to 
appoint  them  to  be  one  day  brighter  than  the  sun  in  the  firma- 
ment; to  raise  the  j}oor  out  of  the  dunghill,  and  set  them  with 
princes.  (Psalm  cxiii.  7,  8.) 

Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ.'] 
Here,  lastly,  we  see  it  stirs  up  the  Apostle  to  praise  the  God 
and  Father  of  our  Lord  Jesus  Christ.  This  is  the  style  of 
the  Gospel, — as  formerly,  under  the  Law,  it  was  The  God  of 
Abraham,  Isaac,  and  Jacob,  and  The  God  that  brought  thee 
up  out  of  the  land  of  Egypt,  &c.  This  now  is  the  order  of 
the  government  of  grace,  that  it  holds  first  with  Christ  our 
Head,  and  in  him  with  us.  So  he  says,  /  go  to  my  Father, 
and  your  Father,  and  my  God,  and  your  God ;  which,  as  St. 
Cyril  of  Jerusalem,  in  his  Catechism,  observes,  shows  us  not 
only  our  communion  with  him, — that  might  have  been  ex- 
pressed thus,  /  go  to  my  God  and  Father, — but  the  order  of 
the  covenant,  first  my  Father  and  my  God,  and  then  yours. 
Thus  ought  we,  in  our  consideration  of  the  mercies  of  God, 
still  to  take  in  Christ,  for  in  him  they  are  conveyed  to  us : 
thus,  (Eph.  i.  3,)  With  all  spiritual  blessings  in  Christ 
Jesus. 

Blessed.]    He   blesseth   us  really  :  benefaciendo  benedicit. 


38  A   COMMENTARY    UPON 

We  bless  liim  by  acknowledging  his  goodness.  And  this  we 
ought  to  do  at  all  times,  (Psal.  xxxiv.  1,)  I  ivill  hlesn  the 
Lord  at  all  times,  his  jyraise  shall  continually  he  in  my  mouth. 
All  this  is  far  below  him  and  his  mercies.  What  are  our  lame 
praises  in  comparison  of  His  love  ?  Nothing,  and  less  than 
nothing  ;  but  love  will  stammer,  rather  than  be  dumb.  They 
who  are  amongst  his  children,  begotten  ayain,  have,  in  the  re- 
surrection of  Christ,  a  lively  hope  of  glory  :  as  it  is,  (Col.  i. 
27,)  Which  is  Chj-ist  in  you,  the  hope  of  glory.  This  leads 
them  to  observe  and  admire  that  rich  mercy  whence  it  flows  ; 
and  this  consideration  awakes  them,  and  constrains  them  to 
break  forth  into  praises. 

To  an  inheritance  incorruptible. "l  As  he  that  taketh  away  a 
garment  in  cold  weather,  and  as  vinegar  upon  nitre,  so  is 
he  that  singeth  songs  to  a  heavy  heart. — (Prov.  xxv.  20.) 
Worldly  mirth  is  so  far  from  curing  spiritual  grief,  that  even 
■worldly  grief,  where  it  is  great  and  takes  deep  root,  is  not 
allayed  but  increased  by  it.  A  man  who  is  full  of  inward 
heaviness,  the  more  he  is  encompassed  about  with  mirth,  it 
exasperates  and  enrages  his  grief  the  more;  like  ineffectual 
weak  physic,  which  removes  not  the  humour,  but  stirs  it  and 
makes  it  more  unquiet ;  but  spiritual  joy  is  seasonable  for  all 
estates  :  in  prosperity,  it  is  pertinent  to  crown  and  sanctify  all 
other  enjoyments,  with  this  which  so  far  surpasses  them ;  and 
in  distress,  it  is  the  only  Nepenthe,  the  cordial  of  fainting 
spirits:  so,  (Psal.  iv.  7,)  He  hath  put  joy  into  my  heart.  This 
mirth  makes  way  for  itself,  which  other  mirth  cannot  do. 
These  songs  are  sweetest  in  the  night  of  distress.  Therefore 
the  Apostle,  writing  to  his  scattered,  afflicted  brethren,  begins 
his  Epistle  with  this  song  of  praise.  Blessed  be  the  God  and 
Father  of  our  Lord  Jesus  Christ. 

The  matter  of  this  joy  is,  the  joyful  remembrance  of  the 
happiness  laid  up  for  them,  under  the  name  of  inheritance^ 
Now  this  inheritance  is  described  by  the  singular  qualities  of 
it, -Kiz.,  1.  The  excellency  of  its  nature;  2.  The  certainty  of 
its  attainment.  The  former  is  conveyed  in  these  three,  Licor- 
riiptiblc,  undeflcd,  and  that  fadeth  not  away ;  the  latter,  in 


THE    FIRST   EPISTLE   OF    PETER,  30 

the  last  words  of  this  verse,  and  in  the  verse  following :  Re^ 
served  in  heaven  for  you,  &c. 

God  is  bountifid  to  all,  gives  to  all  men  all  that  tlicy  have, 
health,  riches,  honour,  strength,  beauty,  and  wit ;  but  these 
things  he  scatters  (as  it  were)  with  an  indifferent  hand.  Upon 
others  he  looks,  as  well  as  upon  his  beloved  children ;  but  the 
inheritance  is  peculiarly  theirs.  Inheritance  is  convertible 
with  Sonship ;  Abraham  gave  gifts  to  Keturah's  sons,  and  dis- 
missed them  (Gen.  xxv.  5) ;  but  the  inheritance  was  for  the 
Son  of  the  promise.  When  we  see  a  man  rising  in  preferment 
or  estate,  or  admired  for  excellent  gifts  or  endowments  of 
mind,  we  think  there  is  a  happy  man  :  but  Ave  consider  not 
that  none  of  all  those  things  are  matter  of  inheritance ;  within 
awhile  he  is  to  be  turned  out  of  all,  and  if  he  have  not  some- 
what beyond  all  those  to  look  to,  he  is  but  a  miserable  man, 
and  so  much  the  more  miserable,  that  once  he  seemed  and  was 
reputed  nappy.  There  is  a  certain  time  wherein  heirs  come  to 
possess  :  thus  it  is  with  this  inheritance  too.  There  is  mention 
made  by  the  Apostle  of  a  perfect  man, — unto  the  measure  of 
the  stature  of  the  fulness  of  Christ.  (Eph.  iv.  13.)  And 
though  the  inheritance  is  rich  and  honourable,  yet  the  heir, 
being  young,  is  held  under  discipline,  and  is  more  strictly  dealt 
with,  possibly,  than  the  servants, — sharply  corrected  for  that 
which  is  let  pass  in  them  ;  but  still,  even  then,  in  regard  of 
that  which  he  is  born  to,  his  condition  is  much  better  than 
theirs,  and  all  the  correction  he  suffers,  prejudices  him  not,  but 
fits  him  for  inheriting.  The  love  of  our  heavenly  Father  is 
beyond  the  love  of  mothers  in  tenderness,  and  yet  beyond  the 
love  of  fathers  (who  are  usually  said  to  love  more  wisely)  in 
point  of  wisdom.  He  will  not  undo  his  children,  his  heirs, 
with  too  much  indulgence.  It  is  one  of  his  heavy  judgments 
upon  the  foolish  children  of  disobedience,  that  Ease  shall  slay 
them,  and  their  prosperity  shall  prove  their  destruction. 

AVhile  the  children  of  God  are  cliildish  and  weak  in  faith, 
they  are  hke  some  great  heirs  before  they  come  to  years  of  un- 


40  A  COMMENTARY  UPON 

derstanding  ;  they  consider  not  their  inheritance,  and  what 
they  are  to  come  to,  have  not  their  spirits  elevated  to  thoughts 
worthy  of  their  estate,  and  their  behaviour  conformed  to  it ; 
but  as  they  grow  up  in  years,  they  come,  by  httle  and  little, 
to  be  sensible  of  those  things,  and  the  nearer  they  come  to 
possession,  the  more  apprehensive  they  are  of  their  quality, 
and  of  what  doth  answerably  become  them  to  do.  And  this 
is  the  duty  of  such  as  arc  indeed  heirs  of  glory; — to  grow 
in  the  understanding  and  consideration  of  that  which  is  pre- 
pared for  them,  and  to  suit  themselves,  as  they  are  able,  to 
those  great  hopes.  This  is  what  the  Apostle  St.  Paul  prays 
for,  on  behalf  of  his  Ephesians,  (ch.  i.  ver.  ]8,)  The  eyes  of 
your  understanding  being  enlightened^  that  ye  may  know 
what  is  the  hope  of  his  calling,  and  ivhat  the  riches  of  the 
glory  of  his  inheritance  in  the  Saints.  This  would  make 
them  holy  and  heavenly,  to  have  their  conversation  in  Heaven, 
from  whence  they  look  for  a  Saviour.  That  we  may,  then, 
the  better  know  somewhat  of  the  dignity  and  riches  of  this  in- 
heritance, let  us  consider  the  description  which  is  here  given  us 
of  it.     And,  first.  It  is 

Incorruptible. 1  Although  this  seems  to  be  much  the  same 
with  the  third  quality.  That  fadeth  not  away,  (which  is  a 
borrowed  expression  for  the  illustrating  of  its  incorruptible- 
ness,)  yet  I  conceive  that  there  is  some  difference,  and  that  in 
these  three  qualities  there  is  a  gradation.  Thus  it  is  called  in- 
corruptible ;  diat  is,  it  perisheth  not,  cannot  come  to  nothing, 
is  an  estate  that  cannot  be  spent :  but  though  it  were  abiding, 
yet  it  might  be  such  as  that  the  continuance  of  it  were  not 
very  desirable  :  it  would  be  but  a  misery,  at  best,  to  continue 
always  in  this  life.  Flotinus  thanked  God  that  his  soul  was  not 
tied  to  an  immortal  body.  Then,  undefiled  ;  it  is  not  stained 
witli  the  least  spot :  this  signifies  the  purity  and  perfection  of 
it,  as  that  the  perpetuity  of  it.  It  doth  not  only  abide,  and 
is  pure,  but  both  together,  it  abideth  always  in  its  integrity. 
And  lastly,  it  fadeth  not  away  ;  it  doth  not  fade  nor  wither 


THE    FIRST    EPISTLE    OF    PETER.  41 

at  all,  Is  not  sometimes  more,  sometimes  less  pleasant,  but  ever 
the  same,  still  like  itself;  and  this  constitutes  the  immuta- 
bility of  it. 

As  it  is  incorruptible,  it  carries  away  the  palm  from  all 
earthly  possessions  and  inheritances  ;  for  all  those  epithets  are 
intended  to  signify  its  opposition  to  the  things  of  this  world, 
and  to  show  how  far  it  excels  them  all ;  and  in  this  compara- 
tive light  we  are  to  consider  it.  For  as  divines  say  of  the 
knowledge  of  God  which  we  have  here,  that  the  negative 
notion  makes  up  a  great  part  of  it — we  know  rather  what  He 
is  not,  than  what  He  is,  infinite,  incomprehensible,  immutable, 
(^x.,  so  it  is  of  this  happiness,  this  inheritance ;  and  indeed  it  is 
no  other  than  God.  We  cannot  tell  you  what  it  is,  but  we  can 
say  so  far  what  it  is  not,  as  declares  it  is  unspeakably  above  all 
the  most  excellent  things  of  the  inferior  world  and  this  present 
life.  It  is  by  privatives,  by  removing  imperfections  from  it, 
that  we  describe  it,  and  we  can  go  no  farther  than  this, — In- 
corruptible, undefiled,  and  that  fadeth  not  away. 

All  things  that  we  see,  being  compounded,  may  be  dissolved 
again.  The  very  visible  heavens,  which  are  the  purest  piece 
of  the  material  world,  (notwithstanding  the  pains  the  philoso- 
pher takes  to  exempt  them,)  the  Scriptures  teach  us  that  they 
are  corruptible.  Psalm  cii.  26  :  They  shall  jyerish,  but  thou 
shalt  endure ;  yea,  all  of  them  shall  ivax  old  like  a  gar- 
ment ;  as  a  vesture  shalt  thou  change  them,  and  they  shall  be 
changed.  And  from  thence  the  Apostle  to  the  Hebrews, 
eh.  i.  ver.  10,  and  our  Apostle  in  his  other  Epistle,  chap.  iii. 
ver.  11,  use  the  same  expression.  But  it  is  needless  to  fetch  too 
great  a  compass,  to  evince  the  corruptiblencss  of  all  inheri- 
tances. Besides  what  they  arc  in  themselves,  it  is  a  shorter 
way  to  prove  them  corruptible  in  relation  to  us  and  our  pos- 
sessing them,  by  our  own  corruptiblencss  and  corruption,  or 
perishing  out  of  this  life  in  which  we  enjoy  them.  We  are 
here  inter  peritura  perituri ;  the  things  are  passing  which  we 
enjoy,  and  we  are  passing  who  enjoy  them.  An  earthly  inhe- 
ritance is  so  called  in  regard  of  succession  ;  but  to  every  one  it 


42  A   COMMENTARY  UPON 

is  at  the  most  but  for  term  of  life.  As  one  of  the  kincs  of 
Spain  replied  to  one  of  his  courtiers,  who,  thinking  to  please 
his  master,  wished  that  kings  were  immortal ;  If  that  had  been, 
said  he,  /  should  never  have  been  king.  When  death  comes, 
that  removes  a  man  out  of  all  his  possessions  to  give  place  to 
another :  therefore  are  these  inheritances  decaying  and  dying 
in  relation  to  us,  because  Ave  decay  and  die  ;  and  when  a  man 
dies,  his  inheritances  and  honours,  and  all  things  here,  are  at  an 
end,  in  respect  of  him  :  yea,  we  may  say  the  world  ends  to  him. 

Thus  Solomon  reasons,  that  a  man's  happiness  cannot  be 
upon  this  earth;  because  it  must  be  some  durable,  abiding 
thing  that  must  make  him  happy,  abiding,  to  wit,  in  his  en- 
joyment. Now,  though  the  earth  abide,  yet,  because  man 
abides  not  on  the  earth  to  possess  it,  but  one  age  drives  out 
another,  one  generation  passeth,  and  another  cometh,  velut 
unda  imj^eUltur  unda,  therefore,  his  rest  and  his  happiness 
cannot  be  here. 

Undefiled.']  All  possessions  here,  are  defiled  and  stained 
Avith  many  other  defects  and  faihngs  ;  still  somewhat  Avanting, 
some  damp  on  them  or  crack  in  them ;  fair  houses,  but  sad 
cares  flying  about  the  gilded  and  ceiled  roofs ;  stately  and 
soft  beds,  and  a  full  table,  but  a  sickly  body  and  queasy  sto- 
mach. As  the  fairest  face  has  some  mole  or  Avart  in  it,  so  all 
possessions  are  stained  with  sin,  either  in  acquiring  or  in  using 
them,  and  therefore  they  are  called  mammon  of  unricjhteous- 
nesSf  (Luke  xvi.  9-)  Iniquity  is  so  involved  in  the  notion  of 
riches,  that  it  can  very  hardly  be  separated  from  them.  St. 
Jerome  says,  Verum  mihi  videtur  illud,  dives  aut  iniquus 
est,  aut  iniqui  hcsres  :  To  me  it  appears,  that  he  who  is  rich  is 
cither  himself  an  unjust  man,  or  the  heir  of  one.  Foul  hands 
pollute  all  they  touch  ;  it  is  our  sin  that  defiles  Avhat  Ave  pos- 
sess ;  it  is  sin  that  burdens  the  Avhole  creation,  and  presses 
groans  out  of  the  very  frame  of  the  Avorld,  (Rom.  viii.  22,)  For 
ice  know  that  the  whole  creation  groaneth  and  fravaileth  in 
pain  together  until  now.  This  our  leprosy  defiles  our  houses, 
the  very  Avails  and  floors,  our  meat  and  drink  and  all  avc  touch, 


THE   FIRST   EPISTLE   OF   TETER.  43 

polluted  when  alone,  and  polluted  in  society,  our  meetings  and 
conversations  together  being  for  the  greatest  part  nothing  but 
a  commerce  and  interchange  of  sin  and  vanity. 

We  breathe  up  and  down  in  an  infected  air,  and  are  very 
receptive  of  the  infection  by  our  own  corruption  within  us.  Wc 
readily  turn  the  things  we  possess  here  to  occasions  and  instru- 
ments of  sin,  and  think  there  is  no  liberty  nor  delight  in  their 
use  without  abusing  them.  How  few  arc  they  who  can  carry 
(as  they  say)  a  full  cup  even  ;  who  can  have  digestion  strong 
enough  for  the  right  use  of  great  places  and  estates ;  who  can 
bear  preferment  without  pride,  and  riches  without  covetous- 
ness,  and  ease  without  wantonness  ! 

Then,  as  these  earthly  inheritances  are  stained  with  sin  in 
their  use,  so  what  grief,  and  strife,  and  contentions  about 
obtaining  or  retaining  them  !  Doth  not  the  matter  of  posses- 
sion, this  same  meum  and  teum,  divide  many  times  the  affec- 
tions of  those  who  are  knit  together  in  nature,  or  other 
strict  ties,  and  prove  the  very  apple  of  strife  betwixt  nearest 
friends  ? 

If  we  trace  great  estates  to  their  first  original,  how  few  will 
be  found  that  owe  not  their  beginning  either  to  fraud,  or 
rapine,  or  oppression  !  And  the  greatest  empires  and  kingdoms 
in  the  world,  have  had  their  foundations  laid  in  blood.  Are 
not  these  defiled  inheritances  ? 

That  withereth  not.^  A  borrowed  phrase,  alluding  to  the 
decaying  of  plants  and  flowers,  which  bud  and  flourish  at  a 
certain  time  of  the  year,  and  then  fade  and  wither,  and  in 
winter  are  as  if  they  were  dead. 

And  this  is  the  third  disadvantage  of  possessions  and  all 
things  worldly,  that  they  abide  not  in  one  estate,  but  are  in  a 
more  uncertain  and  irregular  inconstancy  than  either  the  flowers 
and  plants  of  the  field,  or  the  moon,  from  which  they  are  called 
sublunary ;  like  Nebuchadnezzar's  image,  degenerating  by 
degrees  into  baser  metals,  and,  in  the  end,  into  a  mixture  of 
iron  and  clay. 

The  excellency,  then,  of  this  inheritance,  is,  that  it  is  free 


44  A    COMMENTARY    UPON 

from  all  those  evils.  It  falls  not  under  the  stroke  of  time, 
comes  not  within  the  compass  of  its  scythe,  which  hath  so  large 
a  compass,  and  cuts  down  all  other  things. 

There  is  nothing  in  it  weighing  it  towards  corruption.  It 
is  immortal,  everlasting ;  for  it  is  the  fruition  of  the  immortal, 
everlasting  God,  by  immortal  souls,  and  the  body  joined  with 
it  shall  likewise  be  immortal,  having  pw^  on  incorriiption,  as 
the  Apostle  speaks,  1  Cor.  xv.  54. 

It  fadeth  not  away.]  No  spot  of  sin  nor  sorrow  there;  all 
pollution  Aviped  away,  and  all  tears  with  it ;  no  envy  nor  strife ; 
not  as  here  among  men,  one  supplanting  another,  one  pleading 
and  fighting  against  another,  dividing  this  point  of  earth  with 
fire  and  sword  ; — no,  this  inheritance  is  not  the  less  by  division, 
by  being  parted  amongst  so  many  brethren,  every  one  hath  it 
all,  each  his  crown,  and  all  agreeing  in  casting  them  down 
before  his  throne,  from  whom  they  have  received  them,  and  in 
the  harmony  of  his  praises. 

This  inheritance  is  often  called  a  kingdom,  and  a  crown  of 
glory.  This  last  word  may  allude  to  those  garlands  of  the 
ancients  ;  and  this  is  its  property,  that  the  flowers  in  it  are  all 
Amaranthes,  (as  a  certain  plant  is  named,)  and  so  it  is  called 
(1  Pet.  V.  4)  A  crown  of  glory  that  fadeth  not  away. 

No  change  at  all  there,  no  winter  and  summer :  not  like  the 
]ioor  comforts  here,  but  a  bliss  always  flourishing.  The  grief 
of  the  saints  here,  is  not  so  much  for  the  changes  of  outward 
things,  as  of  their  inward  comforts.  Suavis  hora,  sed 
hrovis  mora.  Sweet  presences  of  God  they  sometimes  have, 
but  they  are  short,  and  often  interrupted ;  but  there,  no  cloud 
shall  come  betwixt  them  and  their  sun  ;  they  shall  behold  him 
in  his  full  brightness  for  ever.  As  there  shall  be  no  change  in 
their  beholding,  so  no  weariness  nor  abatement  of  their  delight 
in  beholding.  They  sing  a  new  song,  always  the  same, 
and  yet  always  new.  The  sweetest  of  our  nmsic,  if  it  were 
to  be  heard  but  for  one  whole  day,  Avould  weary  them  who  are 
most  delighted  Milh  it.  What  we  have  here  cloys,  but  satis- 
fies not;  the  joys  above  never  cloy,  and  yet  always  satisfy. 


THE  rmST  EPISTLE  OF  PETER.  45 

We  should  here  consider  the  last  property  of  this  inheritance, 

namely,  the  certaintij  of  it — Reserved  in  Heaven  for  you  ; 
but  that  is  connected  with  the  following  verse,  and  so  will  be 
fitly  joined  with  it.     Now  for  some  use  of  all  this. 

If  these  things  were  believed,  they  would  persuade  for  them- 
selves ;  we  should  not  need  add  any  entreaties  to  move  you  to 
seek  after  this  inheritance.  Have  we  not  experience  enough  of 
the  vanity  and  misery  of  things  corruptible .''  and  are  not  a  great 
part  of  our  days  already  spent  amongst  them .''  Is  it  not  time 
to  consider  whether  we  be  provided  with  any  thing  surer  and 
better  than  what  we  have  here ;  whether  we  have  any  inherit- 
ance to  go  home  to  after  our  wandering ;  or  can  say  with  the 
Apostle,  (2  Cor.  v.  1,)  We  know  that  if  our  earthly  house  of 
this  tabernacle  were  dissolved,  we  have  a  buildiny  of  God, 
an  house  not  made  with  hands,  eternal  in  the  heavens. 

If  these  things  gain  our  assent  while  we  hear  them,  yet  it 
dies  soon.  Scarcely  any  retire  within  themselves  afterwards  to 
pursue  those  thoughts,  and  to  make  a  work  indeed  of  them  ; 
they  busy  their  heads  rather  another  way,  building  castles  in  the 
air,  and  spinning  out  their  thoughts  in  vain  contrivances. — 
Happy  are  they  whose  hearts  the  Spirit  of  God  sets  and  fixes 
upon  this  inheritance  :  they  may  join  in  with  the  Apostle,  and 
say,  as  here.  Blessed  he  the  God  and  Father  of  our  Lord 
Jesus  Christ,  who  hath  begotten  us  again  unto  this  lively 
hope,  to  this  inheritance  incorruptible,  undefled,  and  that 
fadeth  not  aivay. 

Ver.  5.  Who  are  kept  by  the  power  of  God,  through  faith,  unto  salvation, 
ready  to  be  revealed  in  the  last  time. 

It  is  doubtless  a  great  contentment  to  the  children  of  God, 
to  hear  of  the  excellencies  of  the  life  to  come  ;  they  do  not  use 
to  become  weary  of  that  subject ;  yet  there  is  one  doubt,  which, 
if  it  be  not  removed,  may  damp  their  delight  in  hearing  and 
considering  of  all  the  rest.  The  richer  the  estate  is,  it  will  the 
more  kindle  the  malice  and  diligence  of  their  enemies  to  deprive 
them  of  it,  and  to  cut  them  short  of  possessing  it..   And  this 


46  A    COMMENTARY    UPON 

they  know,  that  those  spiritual  powers  who  seek  to  ruin  them, 
do  overmatch  them  far,  both  in  craft  and  force. 

Against  the  fears  of  this,  the  Apostle  comforts  the  heirs  of 
salvation,  assuring  them,  that,  as  the  estate  they  look  for  is 
excellent,  so  it  is  certain  and  safe,  laid  up  Avhere  it  is  out  of  the 
reacli  of  all  adverse  powers,  reserved  in  Heaven  for  you. 
Besides  that  this  is  a  further  evidence  of  the  worth  and  excel- 
lency of  this  inheritance,  it  makes  it  sure.  It  confirms  what 
was  said  of  its  excellency  ;  for  it  must  be  a  thing  of  greatest 
worth,  that  is  laid  up  in  the  highest  and  best  place  of  the  Avorld, 
namely,  in  Heaven  for  you,  where  notliing  that  is  impure  once 
enters,  much  less  is  laid  up  and  kept.  Thus  the  land  where 
this  inheritance  lies,  makes  good  all  that  hath  been  spoken  of 
the  dignity  and  riches  of  it. 

But  further,  as  it  is  a  rich  and  pleasant  country  where  it 
lieth,  it  hath  also  this  privilege,  to  be  the  only  land  of  rest  and 
peace,  free  from  all  possibility  of  invasion.  There  is  no  spoiling 
of  it,  and  laying  it  waste,  and  defacing  its  beauty,  by  leading 
armies  into  it,  and  making  it  the  scat  of  war ;  no  noise  of  drums 
or  trumpets,  no  inundations  of  one  people  driving  out  another 
and  sitting  down  in  their  possessions.  In  a  word,  there  is 
nothing  there  subject  to  decay  of  itself;  so  neither  is  it  in  dan- 
ger of  fraud  or  violence.  When  our  Savioiu'  speaks  of  this 
same  happiness,  in  a  like  term.  Matt,  vi.  20,  what  is  here  called 
an  inheritance,  is  there  called  a  treasure.  He  expresses  the 
permanency  of  it  by  tliese  two,  that  it  Jiufh  neither  moth  nor 
rust  in  itself  to  corrupt  it,  nor  can  thieves  break  throiujli  and 
steal  it.  There  is  a  worm  at  the  root  of  all  our  enjoyments 
here,  corrupting  causes  within  themselves  ;  and  besides  that, 
they  are  exposed  to  injury  from  without,  which  may  deprive  us  of 
them.  How  many  stately  palaces,  which  liave  been  possibly  divers 
years  in  building,  hath  fire,  upon  a  very  small  beginning,  de- 
stroyed in  a  few  hours  !  What  great  hopes  of  gain  by  trafl^c 
hath  one  tempest  mocked  and  disappointed  !  How  many  who 
have  tliought  their  possessions  very  sure,  yet  have  lost  them 
by  some  trick  of  law,  and'  odicrs  (as  in  time  of  war)  been 


THE  FIRST  F.riSTLE   OF  PETER.  47 

driven  from  tlicm  by  the  sword  !  Notliing  free  from  all  danger 
but  this  inheritance,  which  is  laid  up  in  the  hands  of  God,  and 
kept  in  Heaven  for  us.  The  highest  stations  in  the  world, 
namely,  the  estate  of  kings,  they  arc  but  mountains  of  prey, 
one  robbing  and  spoiling  another  :  but  in  that  holy  mountain 
above,  there  is  none  to  hurt,  or  spoil,  or  oifcr  violence.  What 
the  prophet  speaks  of  the  church  here,  is  more  perfectly  and 
eminently  true  of  it  above,  Isaiah  Ixv.  25. 

This  is,  indeed,  a  necessary  condition  of  our  joy  in  the 
thoughts  of  this  happy  estate,  that  we  have  some  persuasion  of 
our  propriety,  that  it  is  ours  ;  that  we  do  not  speak  and  hear  of 
it,  as  travellers  passing  by  a  pleasant  place  do  behold  and  dis- 
course of  its  fair  structure,  the  sweetness  of  the  seat,  the  plant- 
ing, the  gardens,  the  meadows  that  are  about  it,  and  so  pass  on, 
having  no  further  interest  in  it.  But  when  we  hear  of  this 
glorious  inheritance,  this  treasure,  this  kingdom,  that  is  pure, 
and  rich,  and  lasting,  we  may  add,  It  is  mine,  it  is  reserved  in 
Heaven,  and  reserved  for  me ;  I  have  received  the  evidences, 
and  the  earnest  of  it ;  and,  as  it  is  kept  safe  for  me,  so  I  shall 
likewise  be  preserved  to  it,  and  that  is  the  other  part  of  the 
certainty  that  completes  the  comforts  of  it.  (Ephes,  i.  14.) 

The  salvation  which  Christ  hath  purchased  is,  indeed,  laid 
up  in  Heaven,  but  we  who  seek  after  it  are  on  earth,  com- 
passed about  with  dangers  and  temptations.  What  avails  it 
us,  that  our  salvation  is  in  Heaven,  in  the  place  of  safety  and 
quietness,  while  we  ourselves  are  tossed  upon  the  stormy  seas 
of  this  world,  amidst  rocks  and  shelves,  every  hour  in  danger 
of  shipwreck  ?  Our  inheritance  is  in  a  sure  hand  indeed,  our 
enemies  cannot  come  at  it ;  but  they  may  over-run  and  destroy 
us  at  their  pleasure,  for  we  are  in  the  midst  of  them.  Thus  nu'ght 
we  think  and  complain,  and  lose  the  sweetness  of  all  our  other 
thoughts  concerning  Heaven,  if  there  were  not  as  firm  a  pro- 
mise for  our  own  safety  in  the  midst  of  our  dangers,  as  there  is 
of  the  safety  of  our  inheritance  that  is  out  of  danger. 

The  assurance  is  full,  thus  :  it  is  kept  for  us  in  Heaven,  and 
we  kept  on  earth  for  it :  as  it  is  reserved  for  us,  we  are  no  less 


48  A    COMMENTARY    UPON 

sureiy  jyreserved  to  it.  There  is  here,  1,  The  estate  itself,  saL 
vatlun.  2.  The  j^reservation,  or  securing,  of  those  that  expect 
it,  kept.     3.  The  time  of  full  possession,  in  the  last  time. 

1st,  The  estate — Unto  salvation.  Before  it  is  called  an  inhe- 
ritance ;  here  we  are  more  particularly  told  -what  is  meant  by 
that,  namely,  salvation.  This  is  more  expressly  sure,  being  a 
deliverance  from  misery,  and  it  imports,  withal,  the  possession 
of  perfect  happiness.  The  first  part  of  our  happiness  is,  to  be 
freed  from  those  miseries  to  which  we  are  subject  by  our  guilti- 
ness ; — to  be  set  free,  1.  From  the  curse  of  the  law,  and  the 
wrath  of  God,  from  everlasting  death.  2.  From  all  kind  of 
mortality  and  decaying.  3.  From  all  power  and  stain  of  sin. 
4.  From  all  temptation.  5.  From  all  the  griefs  and  afflictions 
of  this  life.  To  have  the  perfection  of  grace  in  the  fulness  of 
holiness,  and  the  perfection  of  bliss  in  the  fulness  of  joy,  in  the 
continual  vision  of  God  ! — but  how  little  we  are  able  to  say  of 
this,  our  Apostle  here  teachetli  us,  in  that  it  is  vailed  to  us  ; 
only  so  much  shines  through  as  we  are  capable  of  here ;  but 
the  revealed  knowledge  of  it  is  only  in  the  possession ;  it  is  to 
be  revealed  in  the  last  time. 

2dly,  Their  preservation,  with  the  causes  of  it.  Kept  by 
the  power  of  God  through  faith.  The  inheritance  is  kept  not 
only  in  safely,  but  in  quietness.  The  children  of  God,  for 
whom  it  is  kept,  while  they  arc  here,  are  kept  safe  indeed, 
but  not  unmolested  and  unassaulted  :  they  have  enemies,  and 
such  as  are  stirring,  and  cunning,  and  powerful ;  but,  in  the 
midst  of  them,  they  are  guarded  and  defended  ;  they  perish 
not,  according  to  the  prayer  of  our  Saviour  poured  out  for 
them,  (John  xvii.  IC,)  /  pray  not  that  thou  shoiddest  take 
them  out  of  the  world:  but  that  thou  shouldesf  keep  them  from 
the  evil. 

They  have  the  prince  of  the  power  of  the  air,  and  all  his 
armies,  all  the  forces  he  can  make,  against  them.  Though  his 
power  is  nothing  but  tyranny  and  usurpation,  yet  because  once 
they  were  uiuler  iiis  yoke,  he  bestirs  himself  to  pursue  them, 
wlicii  they  ;uv  led  forth  from  their  caplivity,  as  Pharaoh,  with 


THE  riRST  F.PIflTLF-  OF  TETKIl.  49 

all  his  chariots  and  hovses  and  horsemen,  pursues  after  the 
Israelites  goini^  out  of  Egypt. 

The  word  in  the  original  ((p^of/joy/x,svoi)  here  translated  kept, 
is  a  military  term,  used  for  those  who  are  kept  as  in  a  fort  or 
garrison-town  besieged.  So  Satan  is  still  raising  batteries 
against  this  fort,  using  all  ways  to  take  it,  by  strength  or  stra- 
tagem, vmwearicd  in  his  assaults,  and  very  skilful  to  know  his 
advantages,  and  where  we  are  weakest,  there  to  set  on.  And 
besides  all  this,  he  hath  intelligence  witii  a  party  within  us, 
ready  to  betray  us  to  him  ;  so  that  it  were  impossible  for  us  to 
hold  out,  were  there  not  another  watch  and  guard  than  our 
own,  and  other  walls  and  bulwarks  than  any  that  our  skill  and 
industry  can  raise  for  our  own  defence.  In  this,  then,  is  our 
safety,  that  there  is  a  power  above  our  own,  yea,  and  above  all 
our  enemies,  that  guards  us,  salvation  itself  our  ivalls  and  bul- 
warks. We  ought  to  watch,  but  when  we  do  so  in  obedience 
to  our  commander,  the  Captain  of  our  salvation,  yet  it  is  His 
own  watching,  who  sleep)s  not,  nor  so  much  as  slumbers,  it  is 
that  preserves  us,  and  makes  ours  not  to  be  in  vain. — (Psal. 
:xxvi.  1  ;  Isa.  xxvii.  3.)  And  therefore  those  two  are  jointly 
commanded.  Watch  and  pray  that  ye  enter  not  into  temptation. 
IVatch,  there  is  the  necessity  of  our  diligence;  Pray,  there  is 
the  insufficiency  of  it,  and  the  necessity  of  his  watching,  by 
whose  power  we  are  effectually  preserved,  and  that  power  is 
our  fort,  Isa.  xxvi.  1  :  Salvation  hath  God  appointed  for 
walls  and  bulwarks.  What  more  safe  than  to  be  walled  with 
Salvation  itself?  So,  Prov.  xviii.  10,  The  name  of  the  Lord 
is  a  strong  tower  ;  the  righteous  fly  into  it  and  are  safe. 

Now  the  causes  of  our  preservation  are  two:  1.  Supreme, 
The  2^ower  of  God.  2.  Subordinate,  Faith.  The  supreme 
power  of  God,  is  that  on  which  depend  our  stability  and 
perseverance.  When  we  consider  how  weak  \vc  are  in  our- 
selves, yea,  the  very  strongest  among  us,  and  how  assaulted, 
we  wonder,  and  justly  we  may,  that  any  can  continue  one  day 
in  the  state  of  grace  :  but  when   we  look  on  the  strength  by 

which  we  are  guarded,  the  power  of  God,  then  we  see  the  reu- 
Vol.  I.  K 


50  A    COMMENTARY    UPON 

son  of  our  stability  to  tlie  end  ;  for  Omnipotency  supports  us, 
and  the  everlasting  arms  are  under  us. 

Then  Faith  is  the  second  cause  of  our  preservation;  because 
it  applies  the  first  cause,  the  power  of  God.  Our  faitli  lays 
liold  upon  this  power,  and  this  power  strengthens  faith,  and  so 
we  are  preserved ;  it  puts  us  within  those  walls,  sets  the  soul 
within  the  guard  of  the  power  of  God,  which,  by  self-confi- 
dence and  vain  presuming  in  its  own  strength,  is  exposed  to 
all  kind  of  danger.  Faith  is  an  humble,  self-denying  grace ; 
it  makes  the  Christian  nothing:  in  himself,  and  all  in  God. 

The  weakest  persons  who  are  within  a  strong  place,  women 
and  children,  though  they  were  not  able  to  resist  the  enemy,  if 
they  were  alone,  yet  so  long  as  the  place  wherein  they  are  is  of 
sufficient  strength,  and  well  manned,  and  every  way  acommo- 
date  to  hold  out,  they  are  in  safety  :  thus  the  weakest  believer 
is  safe,  because,  by  believing,  he  is  within  the  strongest  of  all 
defences.  Faith  is  the  victory,  and  Christ  sets  his  strength 
against  Satan's ;  and  when  the  Christian  is  hard  beset  with 
some  temptation,  too  strong  for  himself,  then  he  looks  up  to 
Him  who  is  the  great  conqueror  of  the  powers  of  darkness,  and 
calls  to  him,  "Now,  Lord,  assist  thy  servant  in  this  encounter, 
and  put  to  thy  strength,  that  the  glory  may  be  thine."  Thus, 
faith  is  such  an  engine  as  draws  in  the  power  of  God  and  his 
son  Jesus,  into  the  works  and  conflicts  that  it  hath  in  hand. 
This  is  our  victory,  even  our  faith.     (1  John  v.  4.) 

It  is  the  property  of  a  good  Christian  to  magnify  tlie  power 
of  God,  and  to  have  high  thoughts  of  it ;  and  therefore  it  is  his 
])rivilcge  to  find  safety  in  that  power.  David  cannot  satisfy 
himself  with  one  or  two  expressions  of  it,  but  delights  in  mul- 
tiplying them  :  (Psalm  xviii.  1,)  The  Lord  is  my  rock,  and  my 
jortrcss,  and  my  deliverer  ;  my  God,  my  strength,  in  whom  I 
will  trust ;  my  buckler,  and  the  horn  of  my  salvation,  and  my 
high  tower.  Faith  looks  above  all,  both  that  which  the  soul 
hath  and  that  which  it  wants,  and  answers  all  doubts  and  fears 
with  this  almighty  power  upon  which  it  rests. 

3(//y.    The  time  of  full  possession — Ready  to  be  revealed  iii 


THE    TTRST    RnsTI.K    OF    rETF.rv.  t)l 

fho  hiftt  time.  This  salvation  is  tluit  great  work  \vhcroin  (lod 
intoiulod  to  nianlfost  the  glory  of  his  grace,  contrived  before 
time,  and  in  the  several  ages  of  the  world  bronght  forward, 
after  the  decreed  manner  ;  and  the  full  accom])lishnient  of  it  is 
reserved  for  the  end  of  time. 

The  souls  of  the  fiiithful  do  enter  into  the  possession  of  it, 
when  they  remove  from  their  houses  of  clay  ;  yet  is  not  their 
ha])piness  complete  till  that  great  day  of  the  api)earing  of  Jesus 
Christ.  They  are  naturally  imperfect  till  their  bodies  be 
raised  and  rejoined  to  their  souls,  to  partake  together  of  then* 
bliss  ;  and  they  arc  mystically  imperfect,  till  all  the  rest  of  the 
members  of  Jesus  Christ  be  added  to  them. 

But  then  shall  their  joy  be  absolutely  full,  when  both  their 
own  bodies,  and  the  mystical  body  of  Christ  shall  be  gkirified; 
when  all  the  children  of  that  glorious  liimily  shall  meet,  and 
sit  down  to  that  great  marriage  supper  at  their  Father's  table. 
Then  shall  the  music  of  that  new  song  be  full,  Avhen  there  is 
not  one  wanting  of  those  that  are  appointed  to  sing  it  for  eter- 
nity. In  that  clay  shall  our  Lord  Jesus  be  (jlorified  in  his 
Saints,  and  admired  in  all  them  that  helieve,  (2  Thess.  i.  10.) 
You  see  what  it  is  that  the  Gospel  offers  you ,  and  you  may 
gather  how  great  both  your  folly  and  your  guiltiness  will  be, 
if  you  neglect  and  slight  so  great  salvation  when  it  is  brought 
to  you,  and  you  are  entreated  to  receive  it.  This  is  all  that 
the  preaching  of  the  word  alms  at,  and  yet,  who  heai-kens  to 
it  ?  How  few  lay  hold  on  this  eternal  hfe,  this  inheritance,  this 
crown  that  is  held  forth  to  all  that  hear  of  it ! 

Oh  !  that  you  could  be  persuaded  to  be  saved,  that  you 
would  be  willing  to  embrace  salvation  !  You  think  you  would ; 
but  if  it  be  so,  then  I  may  say,  though  you  would  be  saved, 
yet  your  custom  of  sin,  your  love  to  sin,  and  love  to  the  world, 
will  not  suffer  you  ;  and  these  will  still  hinder  you,  unless  you 
j)ut  on  holy  resolutions  to  break  through  them,  and  trample 
them  imder  foot,  and  take  this  kingdom  by  a  hand  of  violence, 
which  God  is  so  well  pleased  widi.  lie  is  willingly  overcome 
by  that  force,  and  gives  this  kingdom  most  Millingly,  where  it 

£2 


5f2  A  co^rMRNTAiiY  urox 

is  so  taken  :  It  is  not  attained  by  slothfulness,  and  sitting  still 
Avith  folded  liands  ;  it  must  be  invaded  with  strength  of  faith, 
Avith  armies  of  prayers  and  tears ;  and  they  who  set  upon  it 
thus  are  sure  to  take  it. 

Consider  wliat  we  are  doing,  how  we  misplace  our  diligence 
on  things  that  abide  not,  or  we  abide  not  to  enjoy  them.  We 
have  no  abiding  city  here,  saith  the  Apostle ;  but  he  adds  that 
which  comforts  the  citizens  of  the  New  Jerusalem,  We  look  for 
one  to  come,  whose  builder  and  maker  is  God.  Hear  not  these 
things  idly,  as  if  they  concerned  you  not,  but  let  them  move 
you  to  resolution  and  actions.  Say,  as  they  said  of  Canaan, 
It  is  a  good  land,  let  us  go  up  and  possess  it.  Learn  to  use 
what  you  have  here  as  travellers,  and  let  your  home,  your  in- 
lieritance,  your  treasure,  be  on  high,  which  is  by  far  the  richest 
and  the  safest  J  and  if  it  be  so  with  you,  then,  Where  ijour 
treasure  is,  tliere  will  your  hearts  be  also. 

Ver.  6.   Wherein  ye  gi'eatly  rejoice,  though  now  for  a  season  (if  need  be) 
ye  are  in  heaviness  tln-ough  manifold  temptations. 

The  same  motives  cannot  beget  contrary  passions  in  tlie  soul : 
therefore  the  Apostle  reduces  the  mixture  of  sorrowing  and 
rejoicing  that  is  usual  in  the  heart  of  a  Christian,  to  the  dif- 
ferent causes  of  both ;  and  shows  which  of  the  two  hath  the 
stronger  cause^  and  is  therefore  always  predominant  in  him 
who  entertains  and  considers  it  aright. 

His  scope  is,  to  stir  up  and  strengthen  spiritual  joy  in  his 
afflicted  brethren  ;  and  therefore,  having  set  the  matter  of  it 
bcfoi'e  them  in  the  preceding  verses,  he  now  applies  it,  and  ex- 
pressly opposes  it  to  their  distresses. 

Some  read  these  words  exhortatively,  In  ivJiich  rejoice  ye. 
It  is  so  intended,  but  I  conceive  it  serves  that  end  better  indi- 
catively,  as  we  now  read  it,  In  which  ye  rejoice.  It  exhorts  in 
a  more  insinuating  and  persuasive  manner  that  it  may  be  so,  to 
urge  it  on  them,  that  it  is  so.  Thus  St.  Paul,  (Actsxxvi.  27,) 
King  Agrippa,  believcst  thou  the  prophets  ?  I  know  that  thou 
hcUevesf,     And  straight  he  answered,  Thou  almost  persuadest 


THE    FIRST    EPISTLE    OF    PETEK.  53 

me  to  be  a  Chnslian.  This  implies  how  just  and  how  reasonable 
it  is,  that  the  things  spoken  of  should  make  them  glad  ;  in  these 
they  will  rejoice,  yea,  do  rcj6"ice.  Certainly,  if  you  know  and 
consider  Avhat  the  causes  of  your  joy  are,  ye  cannot  choose  but 
find  it  within  you,  and  in  such  a  measure  as  to  swallow  up  all 
your  temporary  sorrows,  how  great  and  how  many  soever  their 
causes  be. 

We  are  then  to  consider  severally  these  bitter  waters  and  the 
sweet,  this  sorrow  and  this  joy.  1.  In  their  springs ;  2.  In 
their  streams. 

And  first,  they  are  called  temptations,  and  manifold  tempta- 
tions. The  habits  of  Divine  supernatural  grace  are  not  ac- 
quirable by  human  study,  or  by  industry,  or  by  exercise  ;  they 
are  of  immediate  infusion  from  Heaven  ;  yet  are  they  infused 
to  the  end  that  they  may  act  and  exercise  themselves  in  the  se- 
veral conditions  and  occurrences  of  a  Christian's  life,  and  by 
that  they  grow  stronger.  Whatsoever  oppositions  or  difficul" 
ties  grace  meets  with  in  its  acting,  go  under  this  general  name 
of  temptations.  It  is  not  necessary  to  reckon  up  the  variety  of 
senses  of  this  word,  in  its  full  latitude  ;  how  God  is  said  to 
tempt  man,  and  how  it  is  said  that  He  tempts  him  not ;  how 
man  tempts  God,  and  how  it  is  said  that  God  is  not  tempted  ; 
how  Satan  tempts  men,  and  men  one  another,  and  a  man  him- 
self: all  these  are  several  acceptations  of  this  word;  but  the 
temptations  here  meant,  are  the  things  by  which  men  are 
tempted,  and  particularly  the  saints  of  God.  And  though  there 
is  nothing  in  the  words,  that  may  not  agree  to  all  sorts  of  temp- 
tations which  the  godly  are  subject  to,  yet  I  conceive  it  is  par- 
ticularly meant  of  their  afflictions  and  distresses,  as  the  Apostle 
James  likewise  uses  it,  chap.  i.  ver.  2. 

And  they  ai*e  so  called,  because  they  give  particular  and  no- 
table proof  of  the  temper  of  a  Christian's  spirit,  and  draw  forth 
evidence  both  of  the  truth  and  the  measure  of  the  grace  that  is 
in  them.  If  they  fail  and  are  foiled,  as  sometimes  they  are, 
this  convinces  them  of  that  human  frailty  and  weakness  which 
are  in  them,  and  so  humbles  them,  and  drives  them  out  of  them- 


5i  .  A  CQMMENTAllY  Ul'OX 

selves  to  depend  upon  Another  for  more  strength  and  better 
success  in  after-encounters.  If  they  acquit  themselves  like  Chris- 
tians indeed,  (the Lord  managing  and  assisting  that  grace  which 
be  hath  given  them,)  then  all  their  valour,  and  strength,  and 
victories  turn  to  his  praise,  from  whom  they  have  received  all. 

A  man  is  not  only  unknown  to  others  but  to  himself,  that 
hath  never  met  with  such  difficulties  as  require  faith,  and 
Christian  fortitude,  and  patience  to  surmount  them.  How 
shall  a  man  know  whether  his  meekness  and  calmness  of  spirit 
be  real  or  not,  while  he  meets  with  no  provocation,  nothing 
that  contradicts  or  crosses  him  ?  But  v/hen  somewhat  sets  upon 
liim,  that  is  in  itself  very  unpleasant  and  grievous  to  him,  and 
yet,  if  in  that  case  he  retains  his  moderation  of  spirit,  and  flies 
not  out  into  impatience,  either  against  God  or  men,  this  gives 
experiment  of  the  truth  and  soundness  of  that  grace  within 
him  ;  whereas  standing  water  which  is  clear  at  top  m  hile  it  is 
untouched,  yet  if  it  have  mud  at  the  bottom,  stir  it  a  little,  and 
it  rises  presently. 

It  is  not  altogether  unprofitable,  yea,  it  is  great  wisdom  in 
Christians  to  be  arming  themselves  against  such  temptations  as 
may  befal  them  hereafter,  though  they  have  not  as  yet  met  with 
them  ;  to  labour  to  overcome  them  beforehand,  to  suppose 
the  hardest  things  that  may  be  incident  to  them,  and  to  put  on 
the  strongest  resolutions  they  can  attain  unto.  Yet  all  that  is 
l)ut  an  imaginary  effort ;  and  therefore  there  is  no  assurance 
that  the  victory  is  any  more  than  imaginary  too,  till  it  come 
to  action,  and  then,  they  that  have  spoken  and  thought  very 
confidently,  may  prove  but  (as  one  said  of  the  Athenians)  /br^es 
in  tabula^  patient  and  courageous  in  ])icture  or  fancy  ;  and, 
notwithstanding  all  their  arms,  and  dexterity  in  handling  them 
by  way  of  exercise,  may  be  foully  defeated  when  they  are  to 
fight  in  earnest.  The  children  of  Ephraim  being  armed,  and 
carrying  bows,  (says  the  Psalmist,  Psal.  Ixxviii.  9,)  yet  turned 
hack  ill  the  day  of  hulile.  It  is  the  battle  that  tries  the 
soldier,  and  the  storm  the  pilot.  How  would  it  appear  that 
Clu-istians  can  be  themselves,  not  only  patient,  but  cheerful  ia 


THE    FIRST    El'ISTLE    OF    PETER.  j^^ 

])overty,  in  disgrace,  and  temptations,  and  persecutions,  if  it 
wex-e  not  often  their  lot  to  meet  with  them  ?  He  who  framed 
the  heart,  knows  it  to  be  but  deceitful ;  and  He  who  gives 
grace,  knows  the  weakness  and  strength  of  it  exactly  :  yet  he 
is  pleased  to  speak  thus,  that  by  afflictions  and  hard  tasks  he 
tries  what  is  in  the  hearts  of  his  children.  For  the  word  of 
God  speaks  to  men,  and  therefore  it  speaks  the  language  of  the 
children  of  men:  thus,  Gen.  xxii.  12.  Now  I  know  that  thou 
fearest  God,  seeing  thou  hast  not  withheld  thy  son,  thine  only 
son,  from  me. 

God  delights  to  call  forth  his  champions  to  meet  with  great 
temptations,  to  make  them  bear  crosses  of  more  than  ordinary 
weight ;  as  commanders  in  war  put  men  of  most  valour  and 
skill  upon  the  hardest  services.  God  sets  some  strong  furious 
trial  upon  a  strong  Christian,  made  strong  by  his  own  grace,  and 
by  his  victory  makes  it  appear  to  the  world,  that  though  there 
is  a  great  deal  of  the  counterfeit  coin  of  profession  in  religion, 
yet  some  there  are  who  have  the  power,  the  reality  of  it,  and 
that  it  is  not  an  invention,  but  there  is  truth  in  it ;  that  the  invin- 
cible grace,  the  very  Spirit  of  God  dwells  in  the  hearts  of  true 
believers  ;  that  he  hath  a  number  who  do  not  only  speak  big, 
but  do  indeed  and  in  good  earnest  despise  the  world,  and 
overcome  it  by  his  strength.  Some  men  take  delight  to  see 
some  kind  of  beasts  fight  together  ;  but  to  see  a  Christian  mind 
encountering  some  great  affliction,  and  conquering  it,  to  see  his 
valour  in  not  sinking  at  the  hardest  distresses  of  this  life,  nor 
the  most  frightful  end  of  it,  the  cruellest  kinds  of  death,  for 
His  sake, — this  is  (as  one  said)  diynum  Deo  spectacidiim  ;  this 
is  a  combat  which  God  delights  to  look  upon,  and  He  is  not  a 
mere  beholder  in  it,  for  it  is  the  power  of  His  own  grace  that 
enables  and  supports  the  Christian  in  all  those  conflicts  and 
temptations. 

Through  manifold  temptations. ~\  This  expresses  a  multi- 
tude of  temptations,  and  those  too  of  divers  kinds,  many  and 
manifold.  It  were  no  hard  condition  to  have  a  trial  now  and 
then,  with  long  ease  and  prosperity  betwixt ;  but  to  be  jilied 


56  A  COMMENTARY  UPON 

MJth  one  affliction  at  the  heels  of  anotlier,  to  have  them  conic 
thronging  in  by  muhitudcs  and  of  different  kinds,  uncouth, 
unaccustomed  evils,  such  as  a  man  hath  not  been  acquainted 
^\lih  before,  this  is  that  which  is  often  the  portion  of  those  who 
are  the  beloved  of  God  :  Psal.  xlii.  7,  Deej^  calleth  unto  deep, 
at  the  noise  of  thy  ivuter-spouts  ;  all  thy  waves  and  thy 
hillows  are  gone  over  me. 

Ye  are  in  heaviness.']  This  the  Apostle  blames  not,  but 
aims  at  the  moderating  of  it.  Seek  not  altogether  to  dry  up 
this  stream,  but  to  bound  it,  and  keep  it  within  its  banks 
Grace  doth  not  destroy  the  life  of  nature,  but  adds  to  it  a  life 
more  excellent  ;  yea,  grace  doth  not  only  permit,  but  requires 
some  feeling  of  afflictions.  There  is  an  affected  pride  of  spirit 
in  some  men,  instead  of  patience,  suitable  only  to  the  doctrine 
of  the  Stoics  as  it  is  usually  taken  ;  they  strive  not  to  feel  at  all 
the  afflictions  that  are  on  them  ;  but  this  is  to  despise  the  cor- 
rection of  the  Lord,  which  is  alike  forbidden  with  fainting 
\mder  it,  Heb.  xii.  5.  We  should  not  stop  our  hears,  but  hear 
the  rod,  and  him  that  hath  appointed  it,  as  the  Prophet 
speaks,  Mic.  vi.  9.  Where  there  is  no  feeling  at  all,  there  can 
be  no  patience.  Consider  it  as  the  hand  of  God,  and  thence 
argue  the  soul  into  submission,  Psal.  xxxix.  9,  /  was  dumb, 
I  opened  not  my  mouth,  because  thou  didst  it.  Bu,t  this 
heaviness  is  mitigated,  and  set,  as  it  were,  within  its  banks, 
betwixt  these  two  considerations,  1.  The  idilily,  9..  The 
brevity  of  it :  the  profitableness — and  the  shortness  of  it. 

To  a  worldly  man,  great  gain  sweetens  the  hardest  labour  ; 
and  to  a  Christian,  spiritual  profit  and  advantage  may  do  nuich 
to  move  him  to  take  those  afflictions  well  Avhich  arc  otherwise 
very  unpleasant.  Though  they  are  not  joyous  for  the  present, 
yet  this  allays  the  sorrow  of  then),  the  fruit  that  grows  out  of 
them,  tJtat  peaceable  fruit  of  riyhleonsness,  Ileb.  xii,  11. 

A  bundle  of  folly  is  in  the  heart  (f  a  child,  hvt  the  rod  of 
correction  shall  beat  it  out,  saith  Solomon.  Though  the 
children  of  God  are  truly  (as  our  Saviour  calls  them)  the 
children  of  wisdom,  yet,  being  renewed  only  in  part,  they  are 


THK    FIRST    EPISTLE    OF    PETER.  57 

not  altogether  free  from  those  folKes  that  call  for  this  rod  to 
beat  them  out,  and  sometimes  have  such  a  bundle  of  follies  as 
require  a  bundle  of  rods  to  be  spent  upon  it — many  and  matiL 
fold  afflictions. 

It  is  not  an  easy  matter  to  be  drawn  from,  nor  to  be  beaten 
from,  the  love  of  this  world,  and  this  is  what  God  mainly  re- 
quires of  his  children,  that  they  be  not  in  love  with  the  world, 
nor  the  things  of  it ;  for  that  is  contrary  to  the  love  of  God, 
and  so  far  as  that  is  entertained,  this  is  wanting.  And  if  in  the 
midst  of  afflictions  they  are  sometimes  subject  to  this  disease, 
how  w^ould  it  grow  upon  them  with  ease  and  prosperity  !  When 
they  are  beaten  from  one  worldly  folly  or  delight,  they  are 
ready,  through  nature's  corruption,  to  lay  hold  ujion  some 
other, — being  thrust  out  from  it  at  one  door,  to  enter  at  some 
other:  as  children  unwilling  to  be  weaned,  if  one  breast  be 
imbittered,  they  seek  to  the  other  ;  and  therefore  there  must 
be  somewhat  to  drive  them  from  that  too.  Thus  it  is  clear 
there  is  need,  great  need  of  afflictions,  yea,  of  many  afflictions, 
that  the  Saints  be  chastened  by  the  Lord,  that  they  may  not 
be  condemned  ivith  the  world.     (1  Cor.  xi.  32.) 

Many  resemblances  there  are  for  illustration  of  this  truth,  in 
things  both  of  nature  and  of  art,  some  common,  and  others 
choicer  ;  but  these  are  not  needful.  The  experience  of  Chris- 
tians tells  them  how  easily  they  grow  proud,  and  secure,  and 
carnal,  with  a  little  ease,  and  when  outward  things  go  smoothly 
with  them  ;  and  therefore  what  unhappiness  were  it  for  them 
to  be  very  happy  that  way  ! 

Let  us  learn,  then,  that  in  regard  of  our  present  frailty 
there  is  need  of  afflictions,  and  so  not  promise  ourselves  ex- 
emption, how  calm  soever  our  seas  are  for  the  present ;  and 
then  for  the  number,  and  measure,  and  weight  of  them,  to  re- 
sign that  wholly  into  the  hands  of  our  wise  Father  and  Phy- 
sician, who  perfectly  knows  our  mould  and  our  maladies,  and 
what  kind  and  quantity  of  chastisement  is  needful  for  our 
cure. 

Thoiujh  now  for  a  season   {if  need  be)   ye  are  in  Jicavl- 


0S  A    COMMENTARY   UPON 

,?iei'*.]  The  other  consideration  wliich  moderates  this  heavi- 
ness is  its  shortness.  Because  we  wilhngly  forget  eternity, 
therefore  this  moment  seems  much  in  our  eyes  :  but  if  we  could 
look  upon  it  aright,  of  how  little  concernment  is  it  what  be  our 
condition  here  I  If  it  were  as  prosperous  as  we  could  wish  or 
imagine,  it  is  but  for  a.  little  season.  The  rich  man  in  the 
Gospel  talked  of  many  years,  but  Thou  fool,  this  nifjht  shall 
thy  soul  be  required  of  thee,  was  the  longest  period.  The 
jnany  years  are  quickly  drawn  to  a  very  great  abatement,  and 
if  full  of  pains  and  griefs,  those  do  help  to  put  an  end  to  them- 
selves, and  hasten  to  it.  Well  then  might  St.  Austin  say,  Hic 
ure^  ccEcle,  modu  ibi  jyarcas,  Use  me  here  as  pleasetli  thee,  so 
as  that  hereafter  it  may  be  well  with  me. 

Wherein.']  This  word,  though  it  cannot  fall  amiss,  being 
referred  to  any  particular  to  which  interpreters  have  appro- 
priated it,  yet  it  is  rather  to  be  taken  as  relative  to  the  whole 
complex  sense  of  the  preceding  verses,  concerning  the  hope  of 
glory.  In  this  thing  ye  rejoice,  that  ye  are  begotten  again, — 
that  there  is  such  an  inheritance,  and  that  you  are  made  heirs 
of  it, — that  it  is  kept  for  you,  and  you  for  it, — that  nothing 
can  come  betwixt  you  and  it,  to  disappoint  you  of  possessing 
and  enjoying  it, — that  though  there  be  many  deserts,  and 
mountains,  and  seas  in  the  way,  yet  you  are  ascertained  that 
you  shall  come  safe  thither. 

This  is  but  one  thing,  while  the  cause  of  your  grief  is  temp- 
iations,  and  manifold  temptations,  yet  this  one  thing  weighs 
down  all  that  multitude.  The  heart  being  grieved  in  one 
thing  naturally  looks  out  for  its  ease  to  some  other ;  and  there 
is  usually  somewhat  that  is  a  man's  great  comfort,  that  he 
turns  his  thoughts  to,  when  he  is  crossed  and  afflicted  in  other 
things :  but  herein  lies  the  folly  of  the  world,  that  the  things 
they  choose  for  their  refuge  and  comfort  arc  such  as  may 
change  themselves,  and  turn  into  discomfort  and  sorrow  ;  but 
the  godly  man,  who  is  the  fool  in  the  natural  man's  eyes,  goes 
beyond  all  the  rest  in  his  wise  dioice  in  this.  He  rises  above 
all  that  is  subject  to  change,  casts  his  anchor  within  the  vail. 


THE  l-'IRST  El'ISTLE  OF  I'ETER.  59 

That  ill  which  he  rcjoiccth  is  still  matter  of  joy  uninoveablc 
and  unalterable;  although  not  only  his  estate,  but  the  whole 
world  were  turned  upside  down,  yet  this  is  the  same,  or  rather 
in  the  Psalmist's  words,  Though  the  earth  were  removed,  and 
the  greatest  mountains  cast  into  the  sea,  yet  will  not  ive  fear. 
(Psal.  xlvi.  2.)  When  we  shall  receive  that  rich  and  pure  and 
abiding  inheritance,  that  salvation  which  shall  be  revealed  in 
the  last  time,  and  when  time  itself  shall  cease  to  be,  then  there 
shall  be  no  more  reckoning  of  our  joys  by  days  and  hours,  but 
they  shall  run  parallel  with  eternity.  Then  all  our  love,  that 
is  now  scattered  and  parcelled  out  upon  the  vanities  amongst 
which  we  are  here,  shall  be  united  and  gathered  into  one,  and 
fixed  upon  God,  and  the  soul  filled  with  the  delight  of  his  pre- 
sence. 

The  sorrow  was  limited  and  bounded  by  the  considerations 
we  spoke  of;  but  this  joy,  this  exultation,  and  leaping  for  joy 
(for  so  it  is)  is  not  bounded,  it  cannot  be  too  much  ;  its  mea- 
sure is,  to  know  no  measure.  The  afflictions,  the  matter  of 
heaviness,  are  but  a  transient  touch  of  pain  ;  but  that  whereon 
this  joy  is  built  is  most  permanent — the  measure  of  it  cannot 
exceed,  for  the  matter  of  it  is  infinite  and  eternal,  beyond  all 
hyperbole.  There  is  no  expression  we  have  which  can  reach 
it,  much  less  go  beyond  it ;  itself  is  the  hyperbole,  still  sur- 
passing all  that  can  be  said  of  it.  Even  in  the  midst  of  hea- 
viness itself,  such  is  this  joy  that  it  can  maintain  itself  in  the 
depth  of  sorrow ;  this  oil  of  gladness  still  swims  above,  and 
cannot  be  drowned  by  all  the  floods  of  affliction,  yea  it  is  often 
most  sweet  in  the  greatest  distress.  The  soul  relishes  spiritual 
joy  best,  when  it  is  not  glutted  witli  worldly  delights,  but  finds 
them  turned  into  bitterness. 

For  application.  In  that  Ave  profess  ourselves  Christians, 
we  all  pretend  to  be  the  sons  of  God,  and  so  heirs  of  this 
glory  ;  and  if  each  man  were  individually  asked,  he  would  say 
he  hoped  to  attain  it :  but  were  there  nothing  else,  this  might 
abundantly  convince  us  that  the  greatest  part  of  us  delude 
ourselves,  and  are  deceived  in  this  j  for  how  few  are  there  who 


()0  A  COMMENTARY  UTON 

do  really  find  this  height  of  joy,  of  gladness  and  exultation,  in 
their  thoughts  and  hopes  of  it,  who  do  daily  refresh  and  glad 
themselves  with  the  consideration  of  what  is  laid  up  for  them 
above,  more  than  with  all  their  enjoyments  here  below ! 

Consider  how  the  news  of  some  small  outward  advantage 
that  is  to  come  to  us  raises  our  light,  vain  liearts,  and  makes 
them  leap  within  us ;  and  yet  this  news  of  a  kingdom  prepared 
for  us  (if  we  be  indeed  behevers)  stirs  us  not ;  our  hearts  are 
as  little  affected  with  it  as  if  it  concerned  us  not  at  all :  and 
this  is  too  clear  an  evidence  against  us  that  indeed  it  concerns 
us  not,  that  our  portion  as  yet  is  not  in  it. 

In  what  a  fool's  paradise  will  men  be  with  the  thoughts  of 
worthless  things,  and  such  things  too  as  they  shall  never  ob- 
tain, nor  ever  shall  have  any  further  being  than  what  they 
have  in  their  fancy  !  And  how  will  men  frequently  roll  over  in 
their  minds  the  thoughts  of  any  pleasing  good  they  hope  for  ! 
And  yet  we,  who  say  we  have  the  hopes  of  the  glory  to  come,  can 
pass  many  days  without  one  hour  spent  in  the  rejoicing  thoughts 
of  the  happiness  we  look  for !  If  any  person  of  a  mean  con- 
dition for  the  present,  were  made  sure  to  become  very  rich  and 
be  advanced  to  great  honour  Avithin  a  week,  and  after  that  to 
live  to  a  great  age  in  that  high  estate,  enjoying  health  and  all 
imaginable  pleasures ;  judge  ye,  whether  in  the  few  days  be- 
twixt the  knowledge  of  those  news  and  the  enjoying  of  them, 
the  thoughts  of  what  he  were  to  attain  to  would  not  be  fre- 
quent with  him,  and  be  always  welcome.  There  is  no  com- 
parison betwixt  all  w^e  can  imagine  this  way,  and  the  hopes  we 
speak  of;  and  yet,  how  seldom  are  our  thoughts  upon  those 
things,  and  how  faint  and  slender  is  our  rejoicing  in  them  ! 
Can  we  deny  that  it  is  unbelief  of  these  things  that  causeth 
this  neglect  and  forgetting  of  them  ?  The  discourse,  the 
tongue  of  men  and  angels  cannot  beget  Divine  belief  of  the 
liappiness  to  come  ;  only  He  who  gives  it,  gives  faith  likewise 
to  apprehend  it,  and  lay  hold  upon  it,  and,  u{)on  our  believing, 
to  be  filled  with  joy  in  the  hopes  of  it. 


THE  FIItST  r.riSlLK  OF  rKTKU.  CI 


Ver.  7.  Tliat  tlie  trial  of  your  faith  beinsi^  much  more  precious  than  of 
gold  that  perisheth,  though  it  be  tried  with  tire,  might  be  found  unto 
praise,  and  honour,  and  glory  at  the  appearing  of  Jesus  Christ. 

7" HE  way  of  the  just  (saith  Solomon)  is  as  the  shining  light, 
that  shineth  more  and  more  to  the  j^erfect  day.  Still  making 
forward,  and  ascending  towards  perfection,  moving  as  fast 
when  they  are  clouded  with  affliction  as  at  any  time  else  ;  yea, 
all  that  seems  to  work  against  them,  furthers  them.  Those 
graces  that  would  possibly  grow  heavy  and  imwieldy,  by  too 
much  ease,  are  held  in  breath,  and  increase  their  activity  and 
strength  by  conflict.  Divine  grace,  even  in  the  heart  of  weak 
and  sinful  man,  is  an  invincible  thing.  Drown  it  in  the  waters 
of  adversity,  it  rises  more  beautiful,  as  not  being  drowned  in- 
deed, but  only  washed  ;  throw  it  into  the  furnace  of  fiery 
trials,  it  comes  out  purer,  and  loses  nothing  but  the  dross 
which  our  corrupt  nature  mixes  with  it.  Thus  the  Apostle 
here  expounds  the  if  need  be  of  the  former  verse,  and  so  justi- 
fies the  joy  in  afflictions,  which  there  he  speaks  of,  by  their 
utility  and  the  advantage  faith  derives  from  them  :  it  is  so 
tried,  that  it  shall  appear  in  its  full  brightness  at  the  revelation 
of  Jesus  Christ. 

The  peculiar  treasure  of  a  Christian  being  the  grace  which 
he  receives  from  Heaven,  and  particularly  that  sovereign  grace 
of  Faith,  whatsoever  he  can  be  assured  will  better  him  any 
way  in  this,  he  will  not  only  bear  patiently,  but  gladly  em- 
brace it.  (See  Rom.  v.  3.)  Therefore  the  Apostle  sets  this 
before  his  brethren  in  those  words  of  this  verse  which  express, 
1.  The  worth  and  excellency  of  faith;  2,  The  usefulness  of 
temptations  in  relation  to  it. 

1st,  The  worth  and  excellency  of  faith.  The  trial  of  faith 
is  called  more  jrrecious,  a  work  of  more  worth  than  the  trial  of 
gold,  because  faith  itself  is  of  more  value  than  gold.  The 
Apostle  chooses  this  comparison,  as  fitting  his  purpose  for  the 
illustration  of  both, — the  worth  of  faith,  and  likewise  the  use 


62  A  COMAIENTARY  UPON 

-•f  temptations,  representing  tlie  one  by  gold,  and  the  otlier  by 
the  trying  of  gold  in  the  fire. 

The  worth  of  gold  is,  1.  Ileal,  the  purest  and  most  precious 
of  all  metals,  having  many  excellent  properties  beyond  them, 
as  they  who  M'rite  of  the  nature  of  gold  observe.  2.  Far 
greater  in  the  esteem  and  opinion  of  men.  See  how  men  hurry 
up  and  down,  over  sea  and  land,  unwearied  in  their  pursuit, 
with  hazard  of  life,  and  often  with  the  loss  of  uprightness  and 
a  good  conscience ;  and  not  only  thus  esteem  it  in  itself,  but 
make  it  the  rule  of  their  esteem  one  of  another,  valuing  men 
less  or  more  as  they  are  more  or  less  furnished  with  it.  And 
we  see  at  what  a  height  this  is  ;  for  things  we  would  commend 
much,  we  borrow  its  name  to  describe  them,  e.  g.,  Golden  me- 
diocrity ;  and  that  age  which  they  would  call  the  best  of  all, 
they  name  it  the  Golden  Age  ;  and  as  Seneca  observes,  describ- 
ing heavenly  things,  (as  Ovid  the  sun's  palace  and  chariot,) 
still  Gold  is  the  word  for  all. 

And  the  Holy  Scriptures,  descending  to  our  reach,  do  set 
forth  the  riches  of  the  new  Jerusalem  by  it,  (Rev.  xxi.,)  and 
the  excellency  of  Christ,  (Cant.  v.  11,  14.)  And  here,  the  pre- 
ciousness  of  faith,  whereof  Christ  is  the  object,  is  said  to  be 
more  prerAoiis  than  gold. 

I  will  not  insist  in  the  parallel  of  faith  with  gold,  in  the 
other  qualities  of  it, — as  that  it  is  pure  and  solid  as  gold,  and 
that  it  is  most  ductile,  and  malleable  as  gold  ;  beyond  all  other 
metals,  it  plies  any  Avay  with  the  will  of  God.  But  then  faith 
truly  enriches  the  soul ;  and  as  gold  answers  all  things,  so 
faith  gives  the  soul  propriety  in  all  the  rich  consolations  of  the 
gospel,  in  all  the  promises  of  life  and  salvation,  in  all  needful 
blessings  ;  it  draws  virtue  from  Christ  to  strengthen  itself,  and 
all  other  graces. 

And  thus  it  is  not  only  precious  as  gold,  but  goes  far  above 
the  comparison  ;  it  is  more  precious,  yea,  much  more  precious, 
1.  In  its  original :  the  other  is  digged  out  of  the  bowels  of  the 
earth  ;  but  the  mine  of  this  gold  is  above,  it  comes  from  hea- 
ven.    9^.  In  its  nature,  answerable  to  its  original,  it  is  innnate- 


THE  FIRST  EPISTLE  OF  lETEU.  63 

rial,  spiritual,  and  pure.  We  refine  gold  and  make  it  purer,  but 
when  we  receive  faith  pure  in  itself,  we  mix  dross  with  it,  and 
make  it  impure  by  the  alloy  of  unbelief.  3.  In  its  endurance, 
flowing  from  the  former  ;  it  perisheth  not.  Gold  is  a  thing  in 
itself  corruptible  and  perishing,  and  to  particular  owners  it 
perisheth  in  their  loss  of  it,  they  being  deprived  of  it  in  any  way. 

Other  graces  are  likewise  tried  in  the  same  furnace ;  but 
Faith  is  named  as  the  root  of  all  the  rest.  Sharp  afflictions 
give  a  Christian  a  trial  of  his  love  to  God,  whether  it  be  single, 
and  for  himself  or  not ;  for  then  it  will  be  the  same  when  he 
strikes  as  when  he  embraces,  and  in  the  fire  of  affliction  will 
rather  grow  the  hotter,  and  be  more  taken  off  from  the  world, 
and  set  upon  him.  Again,  the  grace  of  patience  is  put  parti- 
cularly upon  trial  in  distresses.  But  both  these  spring  from 
Faith  ;  for  love  rises  from  a  right  and  strong  belief  of  the 
goodness  of  God,  and  patience  from  a  persuasion  of  thewisdorr 
and  love  of  God,  and  the  truth  of  his  promises.  He  hath 
said,  /  will  not  fail  thee,  and  that  we  shall  not  be  tempted 
above  our  strength,  and  he  will  give  the  issue.  Now  the  belier 
of  these  things  causes  patience :  The  trial  of  faith  worketh 
patience.  (James  i.  3.)  For  therefore  doth  the  Christian 
resign  up  himself,  and  all  that  concerns  him,  his  trials,  the  mea- 
sure and  length  of  them  all,  imto  God's  disposal,  because  he 
knows  that  he  is  in  the  '  hands  of  a  wise  and  loving  father. 
Thus  the  trial  of  these  and  other  particular  graces  doth  still 
resolve  into  this,  and  is  comprised  under  the  trial  of  faith. 
This  brings  us, 

9>dly.  To  the  usefulness  of  temptations  in  relation  to  it. 

This  trial  (as  that  of  gold)  may  be  for  a  two-fold  end. 
1.  For  experiment  of  the  truth  and  pureness  of  a  Christian's 
faith.  2.  To  refine  it  yet  more,  and  to  raise  it  to  a  higlier 
pitch  or  degree  of  pureness. 

1.  The  furnace  of  affliction  shows  upright,  real  faith  to  be 
such  indeed,  remaining  still  the  same  even  in  the  fire,  the  same 
that  it  was,  undiminished,  as  good  gold  loses  none.of  its  quantity 
in  the  fire.     Doubtless  many  are  deceived,  in  time  of  ease  and' 


c* 


A    COMMENTARY    UPOX 


prosperity,  with  imaginary  faitli  and  fortitude :  so  that  ilierc 
may  be  still  some  doubt,  while  a  man  is  underset  with  outward 
helps,  as  riches,  friends,  esteem,  &c.,  whether  he  leans  upon 
those,  or  upon  God,  who  is  an  invisible  support,  though 
stronger  than  all  that  are  visible,  and  is  the  peculiar  and  alone 
stay  of  faith  in  all  conditions.  But  when  all  these  outward 
props  are  plucked  away  from  a  man,  then  it  will  be  manifest 
whether  something  else  upholds  him  or  not ;  for  if  there  be 
nothing  else,  then  he  falls  ;  but  if  his  mind  stands  firm  and 
unremoved  as  before,  then  it  is  evident  he  laid  not  his  weight 
upon  these  things  which  he  had  then  about  him,  but  was  built 
upon  a  foundation,  though  not  seen,  which  is  able  alone  to  stay 
liim,  although  he  be  not  only  frustrated  of  all  other  supports, 
but  beaten  upon  with  storms  and  tempests ;  as  our  Saviour 
says,  the  house  fell  not,  because  it  was  founded  on  a  rock, 
(Matt.  vii.  25). 

This  testified  the  truth  of  David's  faith,  who  found  it  stay 
his  mind  upon  God,  when  there  was  nothing  else  near  that 
could  do  it;  I  had  fainted,  unless  I  had  believed.  (Psal.  xxvii. 
13.)  So  in  his  strait,  (1  Sam.  xxx.  6,)  where  it  is  said,  that 
David  ivas  greatly  distressed ;  but  he  encouraged  himself  in 
the  Lord  his  God.  Thus,  Psal.  Ixxxiii.  2C,  Mg  flesh  and  my 
heart  faileth  ;  but  God  is  the  strength  of  my  heart,  and  my  por- 
tion for  ever.  The  heart's  natural  strength  of  spirit  and  reso- 
lution may  bear  up  under  outward  weakness,  or  the  failing  of 
the  flesh  ;  but  when  the  heart  itself  fails,  which  is  the  strenodi 
of  the  fxcsh,  what  shall  strengthen  it  ?  nothing  but  God,  ivho  is 
the  strength  of  the  heart,  and  its  portion  for  ever.  Thus  faith 
worketh  alone,  when  the  case  suits  that  of  the  Prophet's, 
(Hab.  iii.  17,)  Although  the  fig-tree  shall  not  Ijlossom,  neither 
shall  fruit  be  in  the  vine,  &c.,  yet,  I  will  rejoice  in  the  Lord, 
I  will  joy  in  the  God  of  my  salvation. 

In  spiritual  trials,  which  are  the  sharpest  and  most  fiery  of 
all,  when  the  furnace  is  within  a  man,  when  God  doth  not 
only  shut  up  his  loving-kindness  from  his  feeling,  but  seems 
to  sluit  U  up  iu  jiot  displeasure,  when  he  writes  bitter   things 


TirK  FIRST  EriSTLE   OF  PETEU.  u5 

against  him,  yet  then  to  depend  upon  liiui,  and  wait  for  iiis 
salvation,  and  the  more  he  smites,  the  more  to  cleave  to  him,— 
this  is  not  only  a  true,  but  a  strong,  and  very  refined  faith  in- 
deed. Well  might  Iw  say,  IVhen  I  am  tried  I  shall  come 
forth  as  gold,  who  could  say  that  word,  Though  he  slay  me, 
yet  will  I  trust  in  him :  though  I  saw,  as  it  were,  his  hand 
lifted  up  to  destroy  me,  yet  from  that  same  hand  would  I  ex- 
pect salvation. 

2.  As  the  furnace  shows  faith  to  be  what  it  is,  so  also  it 
betters  it,  and  makes  it  more  precious  and  purer  than  it  was. 

The  graces  of  the  Spirit,  as  they  come  from  the  hand  of 
God  who  infuses  them,  are  nothing  but  pureness ;  but  being 
put  into  a  heart  where  sin  dwells,  (which  till  the  body  be  dis- 
solved and  taken  to  pieces,  cannot  be  fully  purged  out,)  there 
they  are  mixed  with  corruption  and  dross :  and  particularly 
faith  is  mixed  with  unbelief,  and  love  of  earthly  things,  and 
dependance  upon  the  creature,  if  not  more  than  God,  yet  toge- 
ther with  him  ;  and  for  this  is  the  furnace  needful,  that  the 
soul  may  be  purified  from  this  dross,  and  made  more  sublime 
and  spiritual  in  believing.  It  is  a  hard  task,  and  many  times 
conTCS  but  slowly  forward,  to  teach  the  heart,  by  discourse  and 
speculation,  to  sit  loose  from  the  world  at  all  sides,  not  to 
cleave  to  the  best  things  in  it,  though  we  be  compassed  about 
with  them,  though  riches  do  increase,  yet  not  to  set  our  hearts 
On  them,  Psal.  Ixii.  10,  not  to  trust  in  such  uncertain  things 
as  they  are,  as  the  Apostle  speaks,  1  Tim.  vi.  17.  Therefore 
God  is  pleased  to  choose  the  more  effectual  way  to  teach  his 
own  the  right  and  pure  exercise  of  faith,  either  by  withholding 
or  withdrawina;  those  thinos  from  them.  He  makes  them 
relish  the  sweetness  of  spiritual  comfort,  by  depriving  them  of 
those  outward  comforts  Avhereon  they  were  in  most  danger  to 
have  doated  to  excess,  and  so  to  have  forgotten  themselves  and 
him.  When  they  are  reduced  to  necessity,  and  experimentally 
trained  up  easily  to  let  go  their  hold  of  any  thing  earthly,  and 
to  stay  themselves  only  upon  their  rock,  this  is  the  very  refin- 
ing of  their  faith,  by  those  losses  and  afflictions  wherewith  they 

Vol.  I.  F 


6C)  A   COMMENTARY   urON 

arc  exercised.  They  who  learn  bodily  exercises,  as  fencing,  &c., 
are  not  taught  by  sitting  still,  and  hearing  rules,  or  seeing 
others  practise,  but  they  learn  by  exercising  themselves.  The 
way  to  profit  in  the  art  of  believing,  or  of  coming  to  this  spiri- 
tual activity  of  faith,  is,  to  be  often  put  to  that  work  in  the 
most  difficult  way,  to  make  up  all  wants  and  losses  in  God, 
and  to  sweeten  the  bitterest  griefs  with  his  loving  kindness. 

Might  be  found  unto  praise,  and  honour,  and  glory. '\  This 
is  the  end  that  is  intended,  and  shall  be  certainly  obtained 
by  all  these  hot  trials.  Faith  shall  come  through  them  all,  and 
shall  be  found  unto  praise,  &c.  An  unskilful  beholder  may 
think  it  strange  to  see  gold  thrown  into  the  fire,  and  left  there 
for  a  time ;  but  he  that  puts  it  there  would  be  loth  to  lose  it ; 
his  purpose  is  to  make  some  costly  piece  of  work  of  it.  Every 
believer  gives  himself  to  Christ,  and  he  undertakes  to  present 
them  blameless  to  the  Father  ;  not  one  of  them  shall  be  lost, 
nor  one  drachm  of  their  faith  ;  they  shall  be  found,  and  their 
faith  shall  be  found,  when  He  appears.  That  faith  which  is  here 
in  the  furnace,  shall  be  dicn  made  up  into  a  crown  of  pure 
gold:   it  shall  be  found  unto  praise,  and  honour,  and  glory. 

This  praise,  and  honour,  and  glory  may  be  referred,  either 
to  behevers  themselves,  according  to  the  Apostle  St.  Paul's 
expression,  Rom.  ii.  7,  or  to  Christ  who  appears:  but  the  two 
will  agree  well  together,  that  it  be  both  to  their  praise,  and  to 
the  praise  of  Christ ;  for,  certainly,  all  their  praise  and  glory 
shall  terminate  in  the  glory  of  their  head — Christ,  who  is  God 
blessed  for  ever.  They  have  each  their  crown ;  but  their 
honour  is,  to  cast  them  all  down  before  his  throne.  He  shall 
be  glorified  in  his  Saints,  and  admired  in  them  that  believe. 
They  shall  be  glorious  in  him  ;  and  therefore  in  all  their  glory 
lie  shall  be  glorified  :  for  as  they  have  derived  their  glory 
from  him,  it  shall  all  return  back  to  him  again. 

ylt  the  appearance  of  Jesus  Christ.^  This  denotes  the 
time  when  this  shall  come  to  pass ;  for  Christ  is  faithful  and 
true  ;  he  liatli  promised  to  come  again,  and  to  judge  the  world 
in  rlghtcuusnebs,  and  lie  will  conic  and  will  not  tarry.     He 


THE    FIRST    EriSTLE    OF    PETER.  G7 

shall  judge  righteously  in  that  day,  who  was  himself  unright- 
eously judged  here  on  earth.  It  is  called  the  Revelation  ;  all 
other  things  shall  be  revealed  in  that  day,  the  most  hidden 
things,  good  and  evil,  shall  be  unvailed ;  but  it  is  emi- 
nently the  day  of  His  Revelation :  it  shall  be  by  his  light,  by 
the  brightness  of  his  coming,  that  all  other  things  shall  be  re- 
vealed ;  but  he  himself  shall  be  the  worthiest  sight  of  all.  All 
eyes  shall  behold  him.  He  shall  then  gloriously  appear  before 
all  men  and  angels,  and  shall  by  all  be  acknowledged  to  be  the 
Son  of  God,  and  judge  of  the  world :  some  shall  with  joy 
know  him,  and  acknowledge  him  to  be  so,  others  to  their  hor- 
ror and  amazement.  How  beautiful  shall  he  be  to  those  who 
love  him,  when  he  as  the  glorious  head  shall  appear  with  his 
whole  body  mystical  together  with  him  ! 

Then,  the  glory  and  praise  which  all  the  saints  shall  be  ho- 
noured with,  shall  recompense  fully  all  the  scorns,  and  igno- 
minies, and  distresses,  they  have  met  with  here.  And  they 
shall  shine  the  brighter  for  them.  Oh  !  if  we  considered  often 
that  solemn  day,  how  light  should  we  set  by  the  opinions  of 
men,  and  all  outward  hardships  that  can  befal  us  !  How  easily 
should  we  digest  dispraise  and  dishonour  here,  and  pass 
through  all  cheerfully,  provided  we  may  be  then  found  in  him, 
and  so  partakers  of  praise,  and  glory,  and  honour,  in  that  day 
of  his  appearing ! 

Ver.  8.  Whom  having  not  seen,  ye  love :  in  whom,  though  now  ye  see 
him  not,  yet,  believing,  ye  rejoice  with  joy  unspeakable,  and  full  of 
glory. 

Ver.  9.    Receiving  the  end  of  your  faith,  even  the  salvation  of  your  souls. 

It  is  aparodox  to  the  world  which  the  Apostle  hath  asserted, 
that  there  is  a  joy  which  can  subsist  in  the  midst  of  sorrow ; 
therefore  he  insists  in  confirmation  of  it,  and  in  all  these  words 
proves  it  to  the  full,  yea,  with  advantage,  that  the  saints  have 
not  only  some  measure  of  joy  in  the  griefs  that  abound  upon 
them  here,  but  excellent  and  eminent  joy,  such  as  makes  good  all 
that  can  be  said  of  it,  such  as  cannot  be  spoken  too  much  of,  for 
it  is  unspeakable,  nor  too  much  magnified,  for  it  is  gloriomr, 

F2 


GS  A    COMMENTARY    UPON 

To  evidence  the  truth  of  tliis,  and  to  confirm  his  brethren 
in  the  experienced  knowledge  of  it,  lie  expresses  here  more 
particularly  and  distinctly  the  causes  of  this  their  joy,  which 
are, — 

1.  The  object  or  matter  of  it;  2.  The  apprehension  and 
appropriation  of  that  object :  which  two  conjoined,  are  the 
entire  cause  of  all  rejoicing. 

1.  The  object  is  Jesus  Christ,  ver,  8,  and  the  salvation 
purchased  by  him,  ver.  9.  For  these  two  cannot  be  severed  ; 
and  these  two  verses  Avhicli  speak  of  them,  require  (as  is  evident 
by  their  connexion)  to  be  considered  together. 

S.  The  apprehension  of  these  is  set  forth,  first,  negatively, 
not  by  bodily  sight ;  secondly,  positively :  whereas  it  might 
seem  to  abate  the  certainty  and  liveliness  of  their  rejoicing,  that 
it  is  of  things  they  had  not  seen,  nor  do  yet  see,  this  is  abun- 
dantly made  up  by  three  for  one,  each  of  them  more  excellent 
than  the  mere  bodily  sight  of  Christ  in  the  flesh,  which  many 
had  who  were  never  the  better  by  It :  the  three  things  are, 
those  three  prime  Christian  graces,  faith,  love,  and  hope  ;  the 
two  former  in  ver.  8,  the  third  in  ver.  9. — Faith  in  Christ 
begetting  love  to  him,  and  both  these  giving  assured  hope  of 
salvation  by  him,  making  it  as  certain  to  them,  as  if  it  were 
already  in  their  hand,  and  they  in  possession  of  it.  And  from 
all  these  together  results  this  exultation,  or  leaping  for  joy,  joy 
unspeakable,  and  full  of  (jlory. 

This  is  that  one  thing  that  so  much  concerns  us ;  and  there- 
fore we  mistake  very  far,  and  forget  our  own  highest  interest 
too  much,  when  we  either  speak  or  hear  of  it  slightly,  and  apply 
not  our  hearts  to  it.  What  is  it  that  all  our  thoughts  and 
endeavours  drive  at  ?  What  means  all  that  we  are  doiiip;  in 
the  world  ?  Though  we  take  several  ways  to  it,  and  wrong 
ways  for  the  most  part,  yea  such  ways  as  lead  not  to  it,  but 
set  us  further  off  from  it ;  yet  what  we  all  seek  after  by  all  our 
laboui-  undtr  the  sun,  is  something  that  may  be  matter  of  con- 
tentment and  rcjoifing  to  us  when  wc  have  attained  it.  Now 
here  it  is,  and  in  vain  is  it  soui-lit  for  elsewhere.     And  for  this 


THE    FIRST    EPISTLE    OF    PETER.  CO 

end  it  is  represented  to  you,  that  it  may  be  yours,  if  ye  will 
entertain  it;  not  only  that  you  may  know  this  to  be  a  truth, 
tliat  in  Jesus  Christ  is  laid  up  true  consolation  and  rejoicing, 
that  he  is  the  magazine  and  treasury  of  it,  but  that  you  may 
know  how  to  bring  him  home  into  your  hearts,  and  lodge  him 
there,  and  so  to  have  the  spring  of  joy  Avithin  you. 

That  which  gives  full  joy  to  the  soul,  must  be  something 
that  is  higher  and  better  than  itself.  In  a  word.  He  who  made 
it,  can  alone  make  it  glad  after  this  manner,  with  unspcahahle 
and  glorious  joy.  But  the  soul,  while  remaining  guilty  of 
rebellion  against  Him,  and  unreconciled,  cannot  behold  him 
but  as  an  enemy  ;  any  belief  that  it  can  have  of  Him  while  it 
is  in  that  posture,  is  not  such  as  can  fetch  love,  and  hope,  and 
so  rejoicing,  but  what  the  faith  of  devils  produceth,  only 
begetting  terror  and  trembling.  But  the  light  of  his  counte- 
nance shining  in  the  face  of  his  Son  the  Mediator,  gladdens 
the  heart ;  and  it  is  the  looking  upon  him  so,  that  causeth  the 
soul  to  believe,  and  love,  and  hope,  and  rejoice.  Therefore 
the  Apostle,  in  his  description  of  the  estate  of  the  Gentiles  be- 
fore Christ  was  preached  to  them,  (Eph.  ii.,)  joins  these  toge- 
ther :  Without  Christ, — that  was  the  cause  of  all  the  rest, — 
therefore,  without  comfort  in  the  promises,  without  hope,  and 
without  God  in  the  ivorld.  So  he  is  here  by  our  Apostle  ex- 
pressed as  the  object.  In  all  these,  therefore,  he  is  the  matter 
of  our  joy,  because  our  faith,  and  love,  and  hope  of  salvation 
do  centre  in  him. 

The  Apostle  writing  to  the  dispersed  Jews,  many  of  whom 
had  not  known  or  seen  Christ  in  the  flesh,  commends  their 
love  and  faith  for  this  reason,  that  it  did  not  depend  upon 
bodily  sight,  but  was  pure,  and  spiritual,  and  made  them  of  the 
number  of  those  whom  our  Saviour  himself  pronounces  blessed, 
who  have  not  seen,  and  yet  believe.  You  saw  him  not  when 
he  dwelt  amongst  men,  and  walked  too  and  fro,  preaching  and 
Avorking  miracles.  Many  of  those  Avho  did  then  hear  and  see 
him,  believed  not ',  yea  they  scoffed,  and  hated,  and  persecuted 
him,  and  in  the  end  crucified  him  :  you  have  seen  none'of  all 


70  A    COMMENTARY    UPON 

those  things,  yet  Imving  heard  the  Gospel  which  declares  him, 
you  have  believed. 

Thus  observe,  the  working  or  not  working  of  faith,  dotli  not 
depend  upon  the  difference  of  the  external  ministry  and  gifts  of 
men  ;  for  what  greater  difference  can  there  be  that  way,  than 
betwixt  the  master  and  the  servants,  betwixt  the  great  prophet 
himself,  and  his  weak  sinful  messengers  ?  and  yet  many  of  those 
who  saw  and  heard  him  in  person,  were  not  converted,  believed 
not  in  him  ;  and  thousands  who  never  saw  him,  were  converted 
by  his  Apostles,  and  as  it  seems,  even  some  of  those  who  were 
some  way  accessory  to  his  death,  yet  were  brought  to  repent- 
ance by  this  same  Apostle's  sermon.     (See  Acts  ii.) 

Learn,  then,  to  look  above  the  outward  ministry,  and  any 
difference  that  in  God's  dispensation  can  be  there ;  and  know, 
that  if  Jesus  Christ  himself  were  on  earth,  and  now  preaching 
amongst  us,  yet  might  his  incomparable  words  be  unprofitable 
to  us,  not  being  mixed  with  faith  in  the  hearers.  But  where 
that  is,  the  meanest  and  the  most  despicable  conveyance  of  his 
message,  received  with  humility  and  affection,  will  work  blessed 
effects. 

Whom  not  seeing  yet  believing."]  Faith  elevates  the  soul 
not  only  above  sense  and  sensible  things,  but  above  reason  it- 
self. As  reason  corrects  the  errors  which  sense  might  occa- 
sion, so  supernatural  faith  corrects  the  errors  of  natural  reason, 
judging  according  to  sense. 

The  sun  seems  less  than  the  wheel  of  a  chariot,  but  reason 
teaches  the  philosopher  that  it  is  much  bigger  than  the  Avhole 
earth,  and  the  cause  that  it  seems  so  little  is  its  m-eat  distance. 
The  naturally  wise  man  is  equally  deceived  by  this  carnal  rea- 
son, in  liis  estimate  of  Jesus  Christ  the  Sun  of  Righteousness, 
and  the  cause  is  the  same,  his  great  distance  from  him ;  as  the 
Psalmist  speaks  of  the  wicked,  (Psal.  x.  5,)  Thy  judgments  are 
far  above,  out  of  his  sight.  He  accounts  Christ  and  his  glory 
a  smaller  matter  than  his  own  gain,  Iionour,  or  pleasure ;  for 
these  are  near  him,  and  he  sees  their  quantity  to  the  full,  and 
counts  them  bigger,  yea  fur  more  worth  than  they  are  indeed. 


THE   FinST   EPISTLE   OF   PETER.  71 

But  the  Apostle  St.  Paul,  and  all  who  arc  enlightened  by  the 
same  spirit,  they  know  by  faith,  which  is  divine  reason,  that 
the  excellency  of  Jesus  Christ  far  surpasses  the  worth  of  the 
whole  earth,  and  all  things  earthly.   (Phil.  iii.  7,  8.) 

To  give  a  right  assent  to  the  Gospel  of  Christ  is  impossible, 
without  divine  and  saving  faith  infused  in  the  soul.  To  be- 
lieve that  the  eternal  Son  of  God  clothed  himself  with  human 
flesh,  and  dwelt  amongst  men  in  a  tabernacle  like  theirs,  and 
suffered  death  in  the  flesh  ;  that  he  who  was  Lord  of  life  hath 
freed  us  from  the  sentence  of  eternal  death  ;  that  he  broke  the 
bars  and  chains  of  death  and  rose  again  ;  that  he  went  up  into 
Heaven,  and  there  at  the  Father's  right  hand  sits  in  our  flesh, 
and  that  glorified  above  the  Angels  ;  this  is  the  fjreat  mystery 
of  Godliness.  And  a  part  of  this  mystery  is,  that  he  is  he" 
lieved  on  in  the  world.  (1  Tim.  ii.  16.)  This,  natural  men 
may  discourse  of,  and  that  very  knowingly,  and  give  a  kind 
of  natural  credit  to  it,  as  to  a  history  that  may  be  true  ;  but 
firmly  to  believe  that  there  is  divine  truth  in  all  these  things, 
and  to  have  a  persuasion  of  it  stronger  than  of  the  very  things 
we  see  with  our  eyes, — such  an  assent  as  this  is  the  peculiar 
work  of  the  Spirit  of  God,  and  is  certainly  saving  faith. 

The  soul  that  so  believes,  cannot  choose  but  love.  It  is 
commonly  true  that  the  eye  is  the  ordinary  door  by  which  love 
enters  into  the  soul,  and  it  is  true  in  respect  of  this  love  ; 
though  it  is  denied  of  the  eye  of  sense,  yet,  (you  see,)  it  is 
ascribed  to  the  eye  of  faith,  though  you  have  not  seen  him,  you 
love  him,  because  you  believe :  which  is  to  see  him  spiritually. 
Faith,  indeed,  is  distinguished  from  that  vision  which  shall  be 
in  glory  :  but  it  is  the  vision  of  the  kingdom  of  grace,  it  is  the 
eye  of  the  new  creature,  that  quick-sighted  eye  which  pierces 
all  the  visible  heavens,  and  sees  above  them,  which  looks  to 
thimjs  that  are  not  seen,  (2  Cor.  iv.  18,)  and  is  the  evidence 
of  thiwjs  not  seen,  (Heb.  xi.  1,)  and  sees  him  ivho  is  invisible, 
(ver,  27).  It  is  possible  that  a  person  may  be  much  beloved 
upon  the  report  of  his  worth  and  virtues,  and  upon  a  picture 
of  him  lively  drawn,  before  sight  of  the  party  so  commended. 


i^  A    COMMENTARY   UPON 


and  represented  ;  but  certain!)^  wlicn  lie  is  seen,  and  found 
answerable  to  the  former,  it  raises  the  affection  already  begun, 
to  a  far  greater  height.  We  have  the  report  of  the  perfec- 
tions of  Jesus  Christ  in  the  Gospel ;  yea,  so  clear  a  descrip- 
tion of  him,  tliat  it  gives  a  picture  of  iiim,  and  that,  together 
Avith  the  sacraments,  is  the  only  lawful,  and  the  only  lively 
picture  of  our  Saviour.  (Gal.  iii.  1.)  Now  faith  believes  this 
report,  and  beholds  this  picture,  and  so  lets  in  the  love  of 
Christ  to  the  soul.  But  further,  it  gives  a  particular  experi- 
mental knowledge  of  Christ,  and  acquaintance  with  him  ;  it 
causes  the  soul  to  find  all  that  is  spoken  of  him  in  the  word, 
and  his  beauty  there  represented,  to  be  abundantly  true  :  makes 
it  really  taste  of  his  sweetness,  and  by  that  possesses  the  heart 
more  strongly  with  his  love,  persuading  it  of  the  truth  of  those 
thmgs,  not  by  reasons  and  arguments,  but  by  an  inexpressible 
kind  of  evidence,  Avhich  they  only  know  who  have  it.  Faith 
persuades  a  Christian  of  these  two  things  which  the  philosopher 
gives  as  the  causes  of  all  love,  bcaiui/  and  jirojjriefy,  the  love- 
liness of  Christ  in  himself,  and  our  interest  in  him. 
.  The  former  it  effectuates  not  only  by  the  first  apprehending 
and  believing  of  those  his  excellencies  and  beauty,  but  by  fre- 
quent beholding  of  him,  and  eyeing  him  in  whom  all  perfection 
dwells,  and  it  looks  so  oft  on  him,  till  it  sets  the  very  impression 
of  his  image  (as  it  were)  upon  the  soul,  so  that  it  can  never  be 
blotted  out  and  forgotten.  The  latter  it  doth  by  that  particu- 
lar uniting  act  which  makes  him  our  God  and  our  Saviour. 

Ye  love.'}  The  distincticms  which  some  make  in  love,  need 
not  be  taken  as  importing  differing  kinds,  but  different  actings, 
of  the  same  love,  by  which  we  may  try  our  so  much  pretended 
love  of  Christ,  which  in  truth  is  so  rarely  found.  There  a\  ill 
then  be  in  this  love,  if  it  be  genuine,  these  three  qualities, 
rjood-will,  deVujht,  and  desire. 

1st,  Good-will,  earnest  wishing,  and  (as  we  can)  promoting 
God's  glory,  and  stirring  up  others  so  to  do.  They  who  seek 
more  their  own  things  than  the  things  of  Jesus  Christ,  more 
iheir  own  praise   and  esteem  than  his,   arc  strangers  to  this 


THE    FIRST    EPISTLE    OF    PETEIJ.  73 

cllvlnc  love  ;  for  she  seeks  not  her'  own  things.  The  bitter  root 
of  self-love  is  most  hard  to  pluck  up ;  this  strongest  and  sweet- 
est love  of  Christ  alone  doth  it  actually  though  gradually.  This 
love  makes  the  soul  like  the  lower  Heaven,  slow  in  its  own  mo- 
tion, most  swift  in  the  motion  of  that  first  which  wheels  it  about ; 
so,  the  higher  degree  of  love,  the  more  swift.  It  loves  the  hard- 
est tasks  and  greatest  difficulties,  where  it  may  perform  God 
service,  either  in  doing  or  in  suffering  for  him.  It  is  strong  as 
death,  and  many  ivaters  cannot  quench  it.  (Eccles.  viii.  6,  7.) 
The  greater  the  task  is,  the  more  real  arc  the  testimony  and 
expression  of  love,  and  therefore  the  more  acceptable  to  God. 

2cZ/*/,  There  is  in  true  love,  a  complacency  and  delight  in 
God ;  a  conformity  to  his  will ;  a  loving  what  he  loves :  it  is 
studious  of  his  will,  ever  seeking  to  know  more  clearly  what  it 
is  that  is  most  pleasing  to  him,  contracting  a  likeness  to  God  in 
all  his  actions,  by  conversing  with  him,  by  frequent  contempla- 
tion of  God,  and  looking  on  his  beauty.  As  the  eye  lets  in 
this  affection,  so  it  serves  it  constantly,  and  readily  looks  that 
way  which  love  directs  it.  Thus  the  soul  possessed  with  this 
love  of  Jesus  Christ,  the  soul  which  hath  its  eye  much  upon 
him,  often  thinking  on  his  former  sufferings  and  present  glory, 
the  more  it  looks  upon  Christ,  the  more  it  loves ;  and  still  the 
more  it  loves,  the  more  it  delights  to  look  upon  him. 

Sdly,  There  is  in  true  love  a  desire  ;  for  it  is  but  small  be- 
ginnings and  tastes  of  his  goodness  which  the  soul  hath  here ; 
therefore  it  is  still  looking  out  and  longing  for  the  day  of  mar- 
riage. The  time  is  sad  and  wearisome,  and  seems  much  longer 
than  it  is,  while  it  is  detained  here.  I  desire  to  he  dissolved 
(saith  St.  Paul)  and  to  be  ivith  Christ.  (Phil.  i.  2  3.) 
,  God  is  the  sum  of  all  things  lovely.  Thus  excellently  Gre- 
gory Nazianzen  expresseth  himself,  Orat.  1 :  ''  If  I  have  any 
"  possessions,  health,  credit,  learning,  this  is  all  the  content- 
"  ment  I  have  of  them,  that  I  have  somewhat  I  may  despise 
''  for  Christ,  who  is  fotiis  desiderahilis ,  et  totwn  desiderabile, 
"  (the  all-desirable  one,  the  every  thing  desirable)."  And  this 
love  is  the  sum  of  all  he  requires  of  us  ;  it  is  that  which  makes 


74  A  COMMENTARY  UPON 

all  our  meanest  services  acceptable,  and  witliont  which  all  we 
offer  to  him  is  distasteful.  God  doth  deserve  our  love,  not  only 
by  his  matchless  excellency  and  beauty,  but  by  his  matchless 
love  to  us,  and  that  is  the  strongest  loadstone  of  love.  He 
hath  loved  me,  saith  the  Apostle,  Gal.  ii.  20.  How  appears 
that  ?  In  no  less  than  this,  He  hath  (jlvcn  himself  for  me. 
Certainly,  then,  there  is  no  clearer  character  of  our  love  than 
this,  to  give  ourselves  to  him  who  hath  so  loved  us,  and  given 
himself  for  us. 

This  affection  must  be  bestowed  somewhere ;  there  is  no 
man  but  hath  some  ]5rime  choice,  somewhat  that  is  the  predo- 
minant delight  of  his  soul ;  will  it  not  then  be  our  wisdom  to^ 
make  the  worthiest  choice  ?  seeing  it  is  offered  us,  it  is  ex- 
treme folly  to  reject  it. 

Grace  doth  not  pluck  up  by  the  roots  and  wholly  destroy  the 
natural  passions  of  the  mind,  because  they  are  distempered  by 
sin  ! — that  were  an  extreme  remedy  to  cure  by  killing,  and  heal 
by  cutting  off;  no,  but  it  corrects  the  distemper  in  them ;  it 
dries  not  up  this  main  stream  of  love,  but  purifies  it  from  the 
mud  which  it  is  full  of  in  its  wrong  course,  or  turns  it  into  its 
right  channel,  by  which  it  may  run  into  happiness,  and  empty 
itself  into  the  [ocean  of  goodness.  The  Holy  Spirit  turns  the 
love  of  the  soul  towards  God  in  Christ,  for  in  that  way  only 
can  it  apprehend  his  love  :  so  then  Jesus  Christ  is  the  first 
object  of  this  Divine  love ;  he  is  medium  iinionis,  through 
whom  God  conveys  the  sense  of  his  love  to  the  soul,  and  re- 
ceives back  its  love  to  Himself. 

And  if  we  will  consider  his  incomparable  beauty,  Ave  may 
look  on  it  in  the  Holy  Scriptures,  particularly  in  that  divine 
song  of  loves,  wherein  Solomon  borrows  all  the  beauties  of  the 
creatures,  dips  his  pencil  in  all  their  several  excellencies,  to  set 
him  forth  unto  us,  who  is  the  cliief  of  ten  thousands.  There  is 
an  inseparable  intermixture  of  love  with  belief,  and  a  pious  af- 
fection in  receiving  Divine  truth  ;  so  that  in  effect,  as  we  dis- 
tinguish them,  they  are  mutually  strengthened^  the  one  by  the 
other ;  and  so,  though  it  seem  a  circle,  it  is  a  divine  one,  and 


THE  FIEST  EriSTLE  OF  TETER.  75 

falls  not  under  censure  of  the  schools'  pedantry.  If  you  ask 
How  shall  I  do  to  love  ?  I  answer,  Believe.  If  you  ask,  How 
shall  I  believe  9  I  answer,  Love.  Although  the  expressions  to 
a  carnal  mind  are  altogether  unsavoury,  by  grossly  mistaking 
them,  yet,  to  a  soul  taught  to  read  and  hear  them,  by  any 
measure  of  that  same  spirit  of  love  wherewith  they  were  penned, 
they  are  full  of  heavenly  and  unutterable  sweetness. 

Many  directions,  as  to  the  means  of  begetting  and  increasing 
this  love  of  Christ,  may  be  here  offered,  and  they  who  delight 
in  number  may  multiply  them;  but  surely  this  one  will  com- 
prehend the  greatest  and  best  part,  if  not  all  of  them  :  Believe, 
and  you  shall  love ;  believe  much,  and  you  shall  love  much ; 
labour  for  strong  and  deep  persuasions  of  the  glorious  things 
which  are  spoken  of  Christ,  and  this  will  command  love.  Cer- 
tainly, did  men  indeed  believe  his  worth,  they  would  accord- 
ingly love  him ;  for  the  reasonable  creature  cannot  but  affect 
that  most  which  it  firmly  believes  to  be  worthiest  of  affection. 
O  !  this  mischievous  unbelief  is  that  Avhich  makes  the  heart  cold 
and  dead  towards  God.  Seek  then  to  believe  Christ's  excel- 
lency in  himself,  and  his  love  to  us,  and  our  interest  in  him ; 
and  this  will  kindle  such  a  fire  in  the  heart,  as  will  make  it  as- 
cend in  a  sacrifice  of  love  to  him. 

The  signs  likewise  of  this  love  may  be  multiplied,  according 
to  the  many  fruits  and  workings  of  it ;  but  in  them  all,  itself  is 
its  own  most  infallible  evidence.  When  the  soul  finds  that  all 
its  obedience  and  endeavour  to  keep  the  commands  of  Jesus 
Christ,  which  himself  makes  its  character,  do  flow  from  love, 
then  it  is  true  and  sincere  ;  for  do  or  suffer  what  you  will, 
without  love  all  passes  for  nothing ;  all  are  ciphers  without  it, 
they  signify  nothing.  (1  Cor.  xiii.) 

This  is  the  message  of  the  Gospel,  and  that  which  the  mi- 
nistry aims  at ;  and  therefore  the  ministers  ought  to  be  suitors, 
not  for  themselves,  but  for  Christ,  to  espouse  souls  to  him,  and 
to  bring  in  many  hearts  to  love  him.  And  certainly,  this  is 
the  most  compendious  way  to  persuade  to  all  other  Christian 
duties :  for  this  is  to  converse  with  Jesus  Christ,  and  where  his 


76'  A  COMMENTARY  UPON 

]ovc  Is,  no  Other  incentive  will  be  needful ;  for  love  delights  in 
the  presence  and  converse  of  the  party  loved.  If  we  are  to 
persuade  to  duties  of  the  second  table,  the  sum  of  those  is,  love 
to  our  brethren,  resulting  from  the  love  of  Christ,  which  dif- 
fuseth  such  a  swee'tness  into  the  soul,  that  it  is  all  love,  and 
meekness,  and  gentleness,  and  long-suffering. 

If  times  be  for  suffering,  love  will  make  the  soul  not  only 
bear,  but  welcome  the  bitterest  afflictions  of  life,  and  the 
hardest  kinds  of  death  for  his  sake.  In  a  word,  there  is  in 
love  a  sweet  constraint,  or  tying  of  the  heart  to  all  obedience 
and  duty. 

The  love  of  God  is  requisite  in  ministers  for  their  preachino- 
of  the  word  ;  so  our  Saviour  to  St.  Peter,  John  xxi.  15.  Peter, 
lovest  thou  me?  then  feed  my  lambs.  It  is  requisite  for  the 
people  that  they  receive  the  truth  in  the  love  of  it,  and  that 
Christ  preached  may  be  entertained  in  the  soul,  and  embraced 
by  faith  and  love. 

You  that  have  made  choice  of  Christ  for  your  love,  let  not 
your  hearts  slip  out,  to  renew  your  Avonted  base  familiarity 
with  sin  ;  for  that  will  bring  new  bitterness  to  your  souls,  and 
at  least  for  some  time  will  deprive  you  of  the  sensible  favour  of 
your  beloved  Jesus.  Delight  always  in  God,  and  give  him  your 
whole  heart;  for  he  deserves  it  all,  and  is  a  satisfying  good  to 
it.  The  largest  heart  is  all  of  it  too  straight  for  the  riches  of 
consolation  which  he  brings  with  him.  Seek  to  increase  in  this 
love ;  and  though  it  is  at  first  weak,  yet  labour  to  find  it  daily 
rise  higher,  and  burn  hotter  and  clearer,  and  consume  the  dross 
of  earthly  desires. 

Receiving  the  end  of  your  faith.']  Although  the  soul  that 
believes  and  loves  is  put  in  present  possession  of  God,  as  far 
as  It  is  capable  in  its  sojoui-ning  here,  yet  it  desires  a  full  en- 
joyment, ^^■Wwh  k  cannot  attain  to  without  removing  hence. 
While  we  are  present  in  the  body,  we  are  absent  from  the 
Lord,  saith  the  Apostle.  And  because  they  are  assured  of 
that  happy  exchange,  that  being  untied  and  freed  of  this  body, 
they  sliall  be  present  with  the  Lord,  having  his  own  word  for 


niE  FIRST  EPISTLF.  OF  PETFR.  77 

it,  tliat  where  he  is  theij  shall  he  also ;  this  begets  such  an 
assured  hope,  as  bears  the  name  of  Possession.  Therefore  it 
is  said  here  Kecelving  the  end  of  your  faith. 

This  receiving  Hkewise  flows  from  faith.  Faith  apprehends 
the  present  trutli  of  the  Divine  promises,  and  so  makes  the 
things  to  come,  present ;  and  hope  looks  out  to  their  after- 
accomplishment,  which,  if  tlie  promises  be  true,  as  faith  avers, 
then  hope  hath  good  reason  firmly  to  expect.  This  desire  and 
hope  are  the  very  wheels  of  the  soul  which  carry  it  on,  and 
faith  is  the  common  axis  on  which  they  rest. 

In  these  words  there  are  two  things  :  I.  The  good  hoped 
for  in  Christ  so  believed  on  and  loved  ;  II.  The  assuredness  of 
the  hope  itself:  yea,  it  is  as  sure  as  if  it  were  already  accom- 
plished. 

I.  As  for  the  good  hoped  for,  it  consists,  1.  In  the  nature 
of  it,  viz.,  the  salvation  of  their  soul;  S.  In  a  relative  pro- 
perty of  it,  the  end  of  their  faith. 

1st.  The  nature  of  it  is  salvation,  and  salvation  of  the 
soul :  it  imports  full  deliverance  from  all  kinds  of  misery,  and 
the  safe  possession  of  perfect  happiness,  Avhen  the  soul  shall  bo 
out  of  the  reach  of  all  adversaries  and  adverse  accidents,  no 
more  subjected  to  those  evils  which  are  properly  its  own, 
namely,  the  conscience  of  sin,  and  fear  of  wrath,  and  sad  de- 
fections ;  nor  yet  subject  to  those  other  evils  which  it  endured 
by  society  with  the  body — outward  distresses  and  afflictions, 
persecutions,  poverty,  diseases,  &c. 

It  is  called  salvation  of  the  soul :  not  excluding  the  body 
from  the  society  of  that  glory,  when  it  shall  be  raised  and  I'c- 
united  to  the  soul ;  but  because  the  soul  is  of  itself  an  immortal 
substance,  and  both  the  more  noble  part  of  man,  and  the  prime 
subject  both  of  grace  and  glory,  and  because  it  arrives  first  at 
that  blessedness,  and  for  a  time  leaves  the  body  in  the  dust  to 
do  homage  to  its  original  ;  therefore  it  is  alone  named  here. 
But  Jesus  is  the  Saviour  of  the  body  too,  and  he  shall,  at  his 
coming,  change  our  vile  bodies,  and  make  thcni  like  his  <jlo^ 
rious  hodij. 


78  A  COMMENTARY  UPON 

^dli/,  We  have  the  relative  property  of  this  hope, — The  end 
of  your  faith,  the  end  or  reward;  for  it  is  both.  It  is  the 
end,  either  at  which  faith  aims,  or  wherein  it  ceaseth.  It  is 
the  reward,  not  of  their  works,  nor  of  faith,  as  a  work  deserv- 
ing it,  but  as  the  condition  of  the  new  covenant,  which  God, 
according  to  the  tenor  of  that  covenant,  first  works  in  his  own, 
and  then  rewards  as  if  it  were  their  work.  And  this  salvation, 
or  fruition  of  Ciirist,  is  the  proper  reward  of  faith,  which  be- 
lieves in  him  unseen,  and  so  obtains  that  happy  sight.  It  is 
the  proper  work  of  faith  to  believe  what  thou  seest  not,  and 
the  reward  of  faith  to  see  what  thou  hast  believed. 

II.  This  is  the  certainty  of  their  hope,  that  it  is  as  if  they 
had  already  received  it.  If  the  promise  of  God  and  the  merit 
of  Christ  hold  good,  then  they  who  believe  in  him,  and  love 
him,  are  made  sure  of  salvation.  The  promises  of  God  in 
Christ  are  not  yea  and  nay ;  but  they  are  in  him  yea,  and  in. 
him  amen.  Sooner  may  the  rivers  run  backward,  and  the 
course  of  the  heavens  change,  and  the  frame  of  nature  be  dis- 
solved, than  any  one  soul  that  is  united  to  Christ  Jesus,  by 
faith  and  love,  can  be  severed  from  him,  and  so  fall  short  of 
the  salvation  hoped  for  in  him  ;  and  this  is  the  matter  of  their 
rejoicing. 

Ye  rejoice  with  joy  unspeahahle.']  The  natural  man,  says 
the  Apostle,  receiveth  not  the  things  of  God,  for  they  are  fooU 
ishness  unto  him;  and  he  adds  the  reason  why  he  canno 
know  them, /or  they  are  spiritually  discerned.  He  hath  none 
of  that  faculty  by  which  they  are  discerned.  There  is  a  vast 
disproportion  betwixt  those  things  and  nature's  highest  capacity ; 
it  cannot  work  beyond  its  sphere.  Speak  to  the  natural  man, 
of  the  matter  of  spiritual  grief,  the  sense  of  guiltiness,  and  the 
apprehension  of  God's  displeasure,  or  the  hiding  of  his  favour 
and  the  light  of  his  countenance  from  the  soul ;  these  things 
stir  not  him,  he  knows  not  what  they  mean.  Speak  to  him 
again  of  the  peace  of  conscience,  and  sense  of  God's  love,  and 
the  joy  that  arises  hence ;  he  is  no  less  a  stranger  to  that. 
Mourn   to  him,  and  lie  laments  not;  pipe  to  him,   and  he 


TllE  FIRST  EPISTLE  OF  TETEK.  79 

dances  not,  as  our  Saviour  speaks.  Matt.  xi.  17.  But  as  it  there 
follows,  vcr.  19,  there  is  a  wisdom  in  these  things,  though  they 
seem  folly  and  nonsense  to  the  fooHsh  world,  and  this  wisdom 
is  justified  of  her  own  children. 

Having  said  somewhat  already  of  the  Causes  of  this  spiritual 
joy,  which  the  Apostle  here  speaks  of,  it  remains  that  we  con- 
sider these  two  things  :  1.  How  joy  ariseth  from  these  causes  ; 
2.  The  excellency  of  this  joy,  as  it  is  here  expressed. 

There  is  here  a  solid,  sufficient  good,  and  the  heart  made 
sure  of  it,  being  partly  put  in  present  possession  of  it,  and 
having  a  most  certain  hope  of  all  the  rest.  And  what  more 
can  be  required  to  make  it  joyful  ?  Jesus  Christ,  the  treasure 
of  all  blessings,  received  and  united  to  the  soul,  by  faith,  and 
love,  and  hope  ! 

Is  not  Christ  the  light  and  joy  of  the  nations?  such  a  light 
as  Abraham,  at  the  distance  of  many  ages,  of  more  than  two 
thousand  years,  yet  saw  by  faith,  and  seeing,  rejoiced  in.  Be- 
sides this  brightness,  which  makes  light  a  joyful  object,  light 
is  often  in  Scripture  put  for  joy.  Christ,  who  is  this  light, 
brings  salvation  with  him  :  he  is  the  Sun  of  Righteousness, 
and  there  is  healing  under  his  wings.  I  bring  you,  said 
the  angel,  good  tidings  of  great  joy,  that  shall  be  to  all  peo- 
ple. And  their  song  hath  in  it  the  matter  of  that  joy.  Glory 
to  God  in  the  highest,  peace  on  earth,  and  good  will  toward 
men.    (Luke  ii.  10,  14.) 

But  to  the  end  Ave  may  rejoice  in  Christ,  we  must  find  him 
ours ;  otherwise,  the  more  excellent  he  is,  the  more  cause  hatli 
the  heart  to  be  sad,  while  it  hath  no  portion  in  him.  My  spi- 
rit hath  rejoiced  (said  the  blessed  Virgin)  in  God  my  Saviour. 
(Luke  i.  47.) 

Thus,  having  spoken  of  our  communion  with  Christ,  the 
Apostle  adds,  1  John  i.  7,  These  things  I  ivrite,  that  your  joy 
may  be  full.  Faith  worketh  this  joy,  by  uniting  the  soul  to 
Christ,  and  applying  his  merits,  from  the  application  of  which 
arises  the  pardon  of  sin ;  and  so  that  load  of  misery,  which 
was  the  great  cause  of  sorrow,  is  removed ;  and  so  soon  as  the 


so  A  COMMENTARY  UPON 

soul  finds  itself  lig'litened  and  unloaded  of  tliat  burden  which 
was  sinking  it  to  hell,  it  cannot  choose  but  leap  for  joy,  in  the 
ease  and  refreshment  it  finds.  Therefore  that  Psahn  which 
David  begins  with  the  doctrine  of  the  pardon  of  sin,  he  ends 
with  an  exhortation  to  rejoic'iiKj.  Blessed  is  the  man  whose 
transgression  is  forgiven,  whose  sin  is  covered :  (Psal. 
xxxii.  1 :)  thus  he  begins,  but  he  ends,  Be  glad  in  the  Lord, 
and  rejoice,  ye  righteous,  and  shout  for  joy,  all  ye  that  are 
iijjright  in  heart.  St.  Peter  speaks  to  his  hearers  of  the  re- 
mission of  sins,  Acts  ii.  38,  and  at  ver,  41  it  is  added,  77iey 
received  his  words  gladly.  And  our  Saviour  joins  these  two 
together,  Be  of  good  comfort,  thy  sins  arc  forgiven  thee. 
Thus,  Isa.  Ixi.  1,  good  tidings  of  liberty  to  captives  are  pro- 
claimed, and  a  notable  change  there  is  of  their  estate,  who 
mourn  in  Zion,  giving  them  beauty  for  ashes,  the  oil  of  joy 
for  mourning,  and  the  garment  of  praise  for  the  spirit  of 
heaviness.  Think  with  what  joy  the  long  imprisoned  debtor, 
drowned  in  debt,  receives  a  full  discharge,  and  his  liberty  ;  or 
a  condemned  malefactor  the  news  of  his  pardon,  and  this  will 
somewhat  resemble  it,  but  yet  fall  far  short  of  the  joy  which 
faith  brings,  by  bringing  Christ  to  the  soul,  and  so  forgiveness 
of  sins  in  him. 

Ikit  this  is  not  all.  This  believing  soul  is  not  only  a  debtor 
acquitted  and  set  free,  but  enriched  besides  with  a  new  and 
great  estate ;  not  only  a  })ardoned  malefactor,  but  withal 
highly  preferred  and  advanced  to  honour,  having  a  right,  by 
the  promises,  to  the  unsearchable  ricJies  of  Christ,  as  the 
Ajiostle  speaks,  and  is  received  into  favour  with  God,  and 
unto  the  dignity  of  sonship,  taken  from  the  dunghill,  and  set 
with  princes.     (Psal.  cxlii.  8.) 

As  there  is  joy  from  Faith,  so  also  from  Love.  Thougii  this 
is  in  itself  the  most  sweet  and  delightful  passion  of  the  soul, 
yet,  as  we  foolishly  misplace  it,  it  proveth  often  full  of  bitterness  ; 
but  being  set  upon  Jesus  Christ,  the  only  right  and  worthy 
ol/ject,  it  causeth  this  uns})cakable  delight  and  rejoicing. 

Finst,  It  is  matter  of  joy  to  have  bestowed  our  love  so  wor- 


THE  FIKST  EFISTLE  OF  TETEK.  81 

thily.  When  our  Saviour  seems  to  withdraw  himself,  and 
sometimes  saddens  the  soul  that  loves  him,  with  ahsencas,  in 
regard  of  sense,  yet  even  in  those  sad  times,  the  soul  delights 
to  love  him,  and  there  is  a  pleasure  in  the  very  pains  it  hath 
in  seeking  after  him.  And  this  it  knows,  that  his  mercies  are 
everlasting,  and  that  he  cannot  be  long  unkind,  but  will  return 
and  speak  comfortably  unto  it. 

Secondly,  Our  love  to  Christ  gives  us  assurance  of  His  to 
us,  so  that  we  have  not  only  chosen  worthily,  but  shall  not  be 
frustrated  and  disappointed ;  and  it  assures  us  of  his,  not  as 
following,  but  as  preceding  and  causing  ours;  for  our  love 
to  Jesus  Christ  is  no  other  than  the  reflex  of  his  on  us. 
Wine  maJceth  glad  the  heart,  but  thy  love  is  better  than  wine, 
saith  the  Spouse.  And  having  this  persuasion,  that  he  hath 
loved  us,  and  washed  us  in  his  blood,  and  forgets  us  not  in 
our  conflicts,  that  though  he  himself  is  in  his  glory,  yet  that 
he  intercedes  for  us  there,  and  will  bring  us  thither,  what  con- 
dition can  befal  us  so  hard,  but  we  may  rejoice  in  it,  and  in 
them,  so  far  as  we  are  sure  to  arrive  at  that  full  salvation  and 
the  fruition  of  him  who  hath  purchased  it  ? 

Then  there  is  the  third  cause  of  our  rejoicing,  viz.,  our 
Hope.  Now  hope  is  our  anchor  fixed  ivithin  the  vail,  which 
stays  us  against  all  the  storms  that  beat  upon  us  in  this  trou- 
blesome sea  that  we  are  tossed  upon.  The  soul  which  strongly 
beHeves  and  loves,  may  confidently  hope  to  see  what  it  believes, 
and  to  enjoy  what  it  loves,  and  in  that  it  may  rejoice.  It  may 
say  whatsoever  hazards,  whether  outward  or  inward,  whatso- 
ever afflictions  and  temptations  I  endure,  yet  this  one  thing 
puts  me  out  of  hazard,  and  in  that  I  will  rejoice,  that  the  sal- 
vation of  my  soul  depends  not  upon  my  own  strength,  but  is 
in  my  Saviour"'s  hand:  My  life  is  hid  ivith  Christ  in  God; 
and  ivhen  he  who  is  my  life  shall  appear,  I  likewise  shall 
appear  with  him  in  glory.  The  childish  world  are  hunting 
shadows,  and  gaping  and  hoping  after  they  know  not  what ; 
but  the  believer  can  say,  /  know  whom  I  have  trusted,  and  am 
persuaded  that  he  is  able  to  keep  thai  which  I  have  com- 
Vol.  I.  G 


82  A  COMMENTARY  UrOX 

mittod  to  htm  against  that  day.  Now  Ave  must  have  not  only 
a  righi  to  these  tilings,  but  w  itlial  there  must  be  frequent  con- 
sideration of  them  to  produce  joy.  The  soul  must  often  view 
them,  and  so  rejoice.  Mij  meditation  of  him  shall  be  sweet, 
saith  David.  I  will  be  (jlad  in  the  Lord.  (Psal.  civ.  34.)  The 
godly,  failing  in  this,  deprive  themselves  of  much  of  that  joy 
they  might  have ;  and  they  who  are  most  in  these  sublime 
thoughts  have  the  highest  and  truest  joy. 

The  excellency  of  this  joy,  the  Apostle  here  expresseth  by 
these  two  words.  Unspeakable,  and  Full  of  glory. 

That  it  is  unspeakable,  no  wonder,  seeing  the  matter  of  it 
is  inconceivable ;  it  is  an  infinite  good.  God  reconciled  in 
Jesus  Christ,  and  testifying  and  sealing  his  love  unto  the  soul, 
and  giving  assured  hope  of  tliat  blessed  vision  of  eternity, — 
Avhat  more  unspeakable  than  this  ?  And  for  the  same  reason  it 
is  glorious,  or  glorified  joy,  having  the  highest  and  most  glo- 
rious object;  for  it  derives  all  its  excellency  from  thence. 

Unspeakable.']  The  best  worldly  joys  are  easily  speakable  ; 
they  may  be  expressed  to  the  utmost,  yea,  usually  more  is 
spoken  of  them  than  they  are  indeed.  Their  name  is  beyond 
their  worth ;  they  are  very  seldom  found,  upon  experience, 
('(|ual  to  the  opinion  and  expectation  that  men  have  of  them. 
Ikit  this  spiritual  joy  is  above  the  report  any  can  make  of  it : 
say  what  they  can  of  it  wlio  are  of  happiest  expression,  yet 
when  a  man  comes  to  know  it  in  his  own  breast,  he  will  say, 
(as  that  queen  said  of  Solomon"'s  wisdom,)  the  half  was  not 
told  me  of  it. 

Again,  earthly  joys  are  inglorious;  many  of  which  men  are 
ashamed  of,  and  those  that  seem  most  plausible,  yet  are  below 
the  excellency  of  the  soul,  and  cannot  (ill  it:  but  the  joys 
which  arise  from  union  with  Christ,  as  they  are  most  avowablc 
a  man  needs  not  bhish  to  own  them, — so  they  are  truly  con- 
tenting and  satisfying,  and  that  is  their  glory,  and  the  cause 
why  we  may  glory  in  them.  My  soul  sJudl  make  her  boast  in 
God,  nays  David.      (Psal.  xxxiv.  2.) 

For  ylppUcalion  of  all  this.     If  these  tilings  were  believed, 


THE  FIRST  EPISTLE  OF  PETER.  83 

Avc  sliould  hearken  no  more  to  the  foolish  prejudice  wliicli  the 
world  hath  taken  u]i  against  religion,  and  wherewith  Satan  en- 
deavours to  possess  men's  hearts,  that  they  may  be  scared  from 
the  ways  of  holiness :  they  think  it  a  sour,  melancholy  life 
which  hath  nothing  but  sadness  and  mourning  in  it.  But,  to 
remove  this  prejudice, 

Consider,  1.  Religion  debars  not  from  the  lawful  delights 
which  are  taken  in  natural  things,  but  teaches  the  moderate 
and  regular  use  of  them,  which  is  far  the  sweeter ;  for  things 
lawful  in  themselves  are  in  their  excess  sinful,  and  so  prove 
bitterness  in  the  end.  And  if  in  some  cases  it  requires  the  for- 
saking of  lawful  enjoyments,  as  of  pleasure,  or  profits,  or  ho- 
nour, for  God  and  for  his  glory,  it  is  generous  and  more  truly 
delightful  to  deny  them  for  this  reason,  than  to  enjoy  them. 
]Men  have  done  much  this  way  for  the  love  of  their  country, 
and  by  a  principle  of  moral  virtue ;  but  to  lose  any  delight,  or 
to  suffer  any  hardship  for  that  highest  end — the  glory  of  God, 
and  by  the  strength  of  love  to  him,  is  far  more  excellent,  and 
truly  pleasant. 

2.  The  delights  and  pleasures  of  sin,  religion  indeed  ba- 
nishes, but  it  is  to  change  them  for  this  joy  that  is  unspeak- 
ably beyond  them.  It  calls  men  from  sordid  and  base  delights 
to  those  that  are  pure  delights  indeed :  it  calls  to  men,  Drink 
ye  no  longer  of  the  puddle,  here  are  the  crystal  streams  of  a 
living  fountain.  There  is  a  delight  in  the  very  despising  of 
impure  delights ;  as  St.  Augustine  exclaims,  Quam  suave  est 
istis  suavifatibus  carere !  How  pleasant  is  it  to  want  these 
•pleasures !  But  for  such  a  change,  to  have  in  their  stead  such 
delights,  as  that  in  comparison  the  other  deserve  not  the  name ; 
to  have  such  spiritual  joy  as  shall  end  in  eternal  joy  ;  it  is  a 
wonder  we  hasten  not  all  to  choose  this  joy,  but  it  is  indeed 
because  we  believe  it  not. 

3.  It  is  true,  the  godly  arc  subject  to  great  distresses  and 
afflictions  ;  but  their  joy  is  not  extinguished  by  them,  no,  nor 
diminished  neither,  but  often  sensibly  increased.  When  they 
have  least  of  the  world's  joy,  they  abound  most  in  spiritual 


84  A    COMMENTARY    UPON 

consolations,  and  then  relish  them  best.  They  find  tliem 
sweetest,  when  their  taste  is  not  depraved  by  earthly  enjoy- 
ments. IVe  rejoice  in  tribulation,  says  St.  Paul :  and  here 
our  Apostle  insists  on  that,  to  verify  the  substance  of  this  joy 
in  the  midst  of  the  greatest  afflictions. 

4.  Spiritual  grief,  which  seems  most  opposite  to  this  spiri- 
tual joy,  excludeth  it  not,  for  there  is  a  secret  delight  and 
sweetness  in  the  tears  of  repentance,  a  balm  in  them  that  re- 
freshes the  soul ;  and  even  their  saddest  kind  of  mourning, 
viz.,  the  dark  times  of  desertion,  hath  this  in  it,  which  is 
someway  sweet,  that  those  mournings  after  their  beloved,  who 
absents  himself,  are  a  mark  of  their  love  to  him,  and  a  true 
evidence  of  it.  And  then  all  these  spiritual  sorrows,  of  what 
nature  soever,  are  turned  into  spiritual  joy  ;  that  is  the  proper 
end  of  them ;  they  have  a  natural  tendency  that  way. 

5.  But  the  natural  man  still  doubts  of  this  joy  we  speak  of; 
because  he  sees  and  hears  so  little  of  it  from  them  who  profess 
to  have  it,  and  seem  to  have  the  best  right  to  it.  If  we  con- 
sider the  wretchedness  of  this  life,  and  especially  the  abun- 
dance of  sin  that  is  in  the  world,  what  wonder  though  this 
their  joy  retire  much  inward,  and  appear  little  abroad,  where 
all  things  are  so  contrary  to  it,  and  so  far  are  capable  of  it, 
to  whom  it  were  pertinent  to  vent  it  ?  Again,  we  see  here,  it  is 
unspeakable  ;  it  were  a  poor  thing  if  he  that  hath  it  could  tell 
it  all  out.  Pauperis  est  numer are  pecus.  And  when  the  soul 
hath  most  of  it,  then  it  remains  most  within  itself,  and  is  so  in- 
wardly taken  up  with  it,  that  possibly  it  can  then  least  of  all 
express  it.  It  is  with  joys,  as  they  say  of  cares  and  griefs,  Leves 
loquunter  ingentes  sfupent.  The  deepest  Abaters  run  stillest. 
Res  severa  est  verum  gaudium,  says  Seneca.  True  joy  is  a 
solid  grave  thing,  dwells  more  in  the  heart  than  in  the  counte- 
nance :  whereas  on  tiie  contrary,  base  and  false  joys  arc  but 
supei'ficial,  skin-deep  (as  we  say) ;  tliey  are  all  in  the  face. 

Think  not  that  it  is  with  the  godly,  as  the  Prophet  says  of 
the  wicked,  that  there  is  no  peace  to  tJicm.  The  Srptuagint 
reads  it,  no  jog  ;  certainly  it  is  true ;  there  is  no  true  joy  to 


THE    FIRST    KPISTLE    OF    PETE  15 .  85 

the  wicked  :  tliey  may  revel  and  make  a  noise,  but  tlicy  rejoice 
not :  The  laughter  of  the  fool  is  (is  the  cracklincj  of  thorns 
under  the  pot,  a  great  noise  but  little  heat,  and  soon  at  an  end. 
There  is  no  continuing  feast,  but  that  of  a  good  conscience. 
Wickedness  and  real  joy  cannot  dwell  together,  as  the  very  mo- 
ralist Seneca  hath  it  often  and  at  large.  But  he  that  can  say, 
The  righteousness  of  Jesus  Christ  is  mine,  and  in  him  the  fa- 
vour of  God,  and  the  hope  of  eternal  happiness,  hath  such  a 
light  as  can  shine  in  the  darkest  dungeon,  yea  in  the  dark  val- 
ley of  the  shadow  of  death  itself 

Say  not  thou,  If  I  betake  myself  to  the  way  of  godliness,  I 
must  bid  farewell  to  gladness,  never  a  merry  day  more ;  no,  on 
the  contrary,  never  a  truly  joyful  day  till  then,  yea,  no  days  at 
all,  but  night  to  the  soul,  till  it  entertain  Jesus  Christ,  and  his 
kingdom,  which  consists  in  righteousness,  ^:>race,  and  joy  in 
the  Holy  Ghost.  Thou  dost  not  sacrifice  Isaac,  which  signi- 
fies laughter,  (as  St.  Bernard  has  it,)  but  a  ram  ;  not  your  joy, 
but  filthy  sinful  delights  which  end  in  sorrow. 

Oh  !  seek  to  know  in  your  experience  what  those  joys  mean  ; 
for  all  describing  and  commending  them  to  you  will  not  make 
you  understand  them ;  but  taste  and  see  that  the  Lord  is 
good  :  Lauda  mellis  dulcedinem  quantum  j^otes,  qui  non  gus- 
taverif,  non  intelligef,  says  Augustine ;  Praise  the  siveetness 
of  honey  to  the  iitmost,  he  who  has  never  fasted  if,  cannot  un- 
derstand if.  You  cannot  see  and  know  this  goodness,  but  by 
tasting  it ;  and  having  tasted  it,  all  those  poor  joys  yovi  thought 
sweet  before,  will  then  be  bitter  and  distasteful  to  you. 

And  you  that  have  Christ  yours  by  believing,  know  your 
happiness,  and  rejoice,  and  glory  in  it.  Whatsoever  is  your 
outward  condition,  rejoice  ahvays,  and  again  I  say  rejoice, 
for  light  is  sown  to  the  righteous,  and  gladness  for  the  up- 
right in  heart.  (Phil.  iv.  4.  Psal.  xcvii.  11.) 
Ver.  10.     Of  which  salvation  the  prophets  have  inquired,  and  searched 

dihgently,  who  propliesied  of  the  gi'ace  that  should  come  unto  you. 
11.  Searching  what,  or  what  manner  of  time  the  spirit  of  Christ  which 

was  in  them  did  signify,  when  he  testified  beforehand  the  sufferings 

of  Christ  and  the  glory  that  should  follow. 


86  A   COMMENTARY    UPON 

12.  Unto  whom  it  was  revealed,  that  not  unto  themselves,  but  unto  us 
tliey  did  minister  the  things  which  are  now  reported  unto  you  by 
lliem  that  have  preached  the  gospel  unto  you,  w'ith  tlie  Holy  Ghost 
sent  down  from  Heaven,  ^Yllich  things  the  Angels  desire  to  look  into. 

It  is  the  ignorance,  or  at  least  the  inconsideration  of  Divine 
things,  that  makes  earthly  things,  whether  good  or  evil,  ap- 
pear great  in  our  eyes ;  therefore  the  Apostle's  great  aim  is,  by 
representing  the  certainty  and  excellency  of  the  belief  and  hope 
of  Christians  to  his  afflicted  brethren,  to  strengthen  their  minds 
against  all  discouragements  and  oppositions ;  that  they  may 
account  nothing  too  hard  to  do  or  suffer,  for  so  high  a  cause, 
and  so  happy  an  end.  It  is  the  low  and  mean  thoughts,  and 
the  shallow  persuasion  we  have  of  things  that  are  spiritual, 
that  is  the  cause  of  all  our  remissness  and  coldness  in  them. 
The  doctrine  of  salvation,  mentioned  in  the  former  verse  as  the 
end  of  our  Christian  faith,  is  illustrated  in  these  words,  from 
its  antiquity,  dignity,  and  infallible  truth. 

It  is  no  modern  invention  ;  for  the  prophets  inquired  after  it, 
and  foretold  it  in  former  ages  from  the  beginning.  Thus  the 
prejudice  of  novelty  is  removed,  which  usually  meets  the  most 
ancient  truth  in  its  new  discoveries. 

Again,  it  is  no  mean  thing  that  such  men  as  were  of  unques- 
tioned eminency  in  wisdom  and  holiness,  did  so  much  study 
and  search  after,  and  having  found  it  out,  were  careful  not  only 
to  publish  it  in  their  own  times,  but  to  record  it  to  posterity; 
and  this  not  by  the  private  motion  of  their  own  spirits,  but  by 
the  acting  and  guidance  of  the  Spirit  of  God  ;  which  likewise 
sets  the  truth  of  their  testimony  above  all  doubtfulness  and 
uncertainty. 

But  taking  the  three  verses  entirely  together,  we  have  in 
them  these  three  things,  testifying  how  excellent  the  doctrine 
of  the  Gospel  is.  1.  We  have  the  principal  author  of  it.  2. 
The  matter  of  it.  3.  The  worth  of  those  who  are  exercised 
about  it,  v'lz.^  the  best  of  men,  the  prophets  and  apostles,  in 
administering  it,  and  the  best  of  all  the  creatures,  the  angels, 
in  admiring  it. 


THE    FIRST    EPISTLE    OF    PETER.  87 

I.  The  first  author  is  the  absolutely  j^rs^,  the  Spirit  of  God 
in  the  prophets,  ver.  11,  in  the  apostles,  ver.  12.  But  the 
Spirit  of  Christ,  in  ver.  11 ,  is  the  same  spirit  that  he  sent  down 
on  his  disciples  after  his  ascending  to  glory,  and  which  spoke  in 
his  prophets  before  his  descending  to  the  earth.  It  is  the 
Spirit  of  Christ,  proceeding  jointly  from  him  with  the  Father, 
as  he  is  the  Son  of  God,  and  dwelling  most  richly  and  fully  in 
him  as  the  Son  of  Man. 

The  Holy  Ghost  is  in  himself  holiness,  and  the  source  and 
worker  of  holiness,  and  author  of  this  holy  doctrine  which 
breathes  nothing  but  holiness,  and  urges  it  most  pressingly 
upon  all  that  receive  it. 

This  is  the  very  life  of  divine  faith,  touching  the  mysteries 
of  salvation,  firmly  to  believe  their  revelation  by  the  Spirit  of 
God.  This  the  word  itself  testifies,  as  we  see ;  and  it  is 
really  manifest  in  it ',  he  carries  the  lively  stamp  of  Divine 
inspiration,  but  there  must  be  a  spiritual  eye  to  discern  it.  He 
that  is  blind,  knows  not  that  the  sun  shines  at  noon,  but  by  the 
report  of  others ;  but  they  that  see,  are  assured  they  see  it,  and 
assured  by  no  other  thing  but  its  own  light.  To  ask  one  who 
is  a  true  believer,  How  know  you  the  Scriptures  to  be  Divine  ? 
is  the  same  as  to  ask  him,  How  know  you  light  to  be  light  ? 

The  soul  is  nothing  but  darkness  and  blindness  within,  till 
that  same  Spirit  that  shines  without  in  the  word,  shines  likewise 
within  it,  and  effectually  make  it  light ;  but  that  once  done, 
then  is  the  word  read  with  some  measure  of  the  same  Spirit  by 
which  it  was  written,  and  the  soul  is  ascertained  that  it  is 
Divine;  as  in  bodily  sight,  there  must  be  a  meeting  of  inward 
light,  viz.,  the  visual  spirits  with  the  outward  object. 

The  Spirit  of  God  within,  brings  evidence  with  it,  and  makes 
itself  discernible  in  the  word  ;  this  all  arguments,  all  books  and 
study  cannot  attain  unto.   It  is  given  to  believe,  1  Phil.  i.  29. 

No  man  knows  the  things  of  a  man  but  the  spirit  of  man, 
1  Cor.  ii.  11.  But  how  holds  that  here  ?  For  if  a  man 
speak  out  the  things  that  are  in  his  spirit,  then  others  may  know 
them ;  but  the  apostle's  aim  there,  is,  to  conclude  that  the 


88  A  COMAIKNTARY  Ul'OM 

things  of  God,  even  sucli  as  were  revealed  in  Ins  word,  could 
not  be  known  but  by  liis  own  Spirit ;  so  that  though  revealed, 
yet  they  remain  still  unrevcaled,  till  the  Spirit  teach  within,  as 
well  as  without ;  because  they  arc  intelligible  by  none,  but  by 
those  who  are  the  private  scliolars  and  hearers  of  the  Holy 
Ghost,  the  author  of  them  ;  and  because  there  are  so  few  of 
these,  therefore  there  is  so  little  real  believing  amidst  all  the 
noise  and  profession  that  we  make  of  it.  Who  is  there  (if  you 
Avill  believe  them)  that  believes  not  ?  And  yet  truly  there  is 
too  much  cause  to  continue  the  Prophefs  regret,  Isaiah,  liii.  1, 
JVho  hatii  believed  ovr  report? 

Learn  then  to  suspect  yourselves,  and  to  find  out  your  own 
unbelief,  that  you  may  desire  this  Spirit  to  teach  you  inwardly 
those  great  mysteries  which  lie  outwardly  reveals  and  teaches 
by  his  word.  Make  use  of  that  promise,  and  press  the  Loi'd 
with  it,  71iey  shall  be  all  taiujht  of  God,  Isaiah  liv.  13,  and 
John  vi.  45. 

But,  II.  There  is  here  the  matter  of  this  doctrine,  which 
Ave  have  in  three  several  expressions,  1.  That  which  is  repeated 
from  the  foregoing  verse;  it  is  the  J)ovfrine  of  Sahation,  that 
is  the  end  of  it.  2.  The  Doctrine  of  the  sufferings  and  glory 
of  Christ,  as  the  means.  And  3.  The  Doctrine  of  Grace,  the 
spring  of  both. 

1.  It  is  the  doctrine  of  Salvatio)i,  the  onlv  true  doctrine  of 
true  happiness,  Avliieh  the  wisest  of  natural  men  have  groped 
and  sought  after  with  much  earnestness,  but  witii  no  success; 
they  had  no  other  than  the  dark  moonlight  of  nature,  and  that 
is  not  sufficient  to  find  it  out ;  only  the  Sun  of  Ilighteousness 
shining  in  the  sphere  of  the  Gospel,  hriiujs  life  and  immorta' 
Uty  to  light,  2  'J'im.  i.  10.  No  wonder  that  natural  wisdom, 
the  deepest  of  it,  is  far  from  finding  out  the  true  method  and 
way  of  cure,  seeing  it  cannot  discover  the  disease  of  miserable 
mankind,  viz.,  the  sinful  and  wrclclicd  condition  of  nature  by 
the  first  disol)odience. 

S(dvufion  expresses  not  only  that  which  is  negative,  but  im- 
plies likewise  positive  and  perfect  ha])piness;  thus  forgiveness 


THE  FIIJST  EPISTLE  OK  lETER.  89 

of  sins  is  put  for  the  wliole  nature  of  Justification  frequently  in 
Scripture.  It  is  more  easy  to  say  of  tliis  unspeakable  happi- 
ness, what  it  is  not,  than  what  it  is.  There  is  in  it  a  full  and 
final  freedom  from  all  annoyance ;  all  tears  are  wiped  away,  and 
their  fountain  is  dried  up  ;  all  feeling  and  fear,  or  danger,  of 
any  the  least  evil,  cither  of  sin  or  punishment,  is  banished  for 
ever  ;  there  arc  no  invasions  of  enemies,  no  robbing  or  destroy- 
ing in  all  this  holy  mountain,  no  voice  of  complaining  in  the 
streets  of  the  new  Jerusalem.  Here  it  is  at  the  best  but  inter- 
changes of  mornings  of  joy,  with  sad  evenings  of  weeping;  but 
there,  there  shall  be  no  light,  no  need  of  sun  nor  moon,  For  the 
fjlory  of  the  Lord  shall  lighten  if,  and  the  lamb  shall  be  the 
light  thereof,  Rev.  xxi.  23. 

Well  may  the  Apostle  (as  he  doth  here  throughout  this 
chapter)  lay  this  salvation  to  counterbalance  all  sorrows  and 
persecutions,  and  whatsoever  hardships  can  be  in  the  way  to  it. 
The  soul  that  is  persuaded  of  this,  in  the  midst  of  storms  and 
tempests  enjoys  a  calm,  triumphs  in  disgraces,  grows  richer  by 
all  its  losses,  and  by  death  itself  attains  this  immortal  life. 

Happy  are  they  who  have  their  eye  fixed  upon  this  salva- 
tion, and  are  longing  and  waiting  for  it ;  who  see  so  much  of 
that  brightness  and  glory,  as  darkens  all  the  lustre  of  earthly 
things  to  them,  and  makes  them  trample  upon  those  things 
which  formerly  they  admired  and  doated  on  with  the  rest  of  the 
foolish  world.  Those  things  we  account  so  much  of,  are  but 
as  rotten  wood,  or  glow-worms  that  shine  only  in  the  night  of 
our  ignorance  and  vanity :  so  soon  as  the  light-beam  of  this 
salvation  enters  into  the  soul,  it  cannot  much  esteem  or  affect 
any  thing  below  it,  and  if  those  glances  of  it  which  shine  in  the 
word,  and  in  the  soul  of  a  Christian,  be  so  bright  and  powerful, 
what  then  shall  the  full  sight  and  real  possession  of  it  be  ? 

2.  The  Gospel  is  represented  as  the  Doctrine  of  the  suffer- 
ings and  glory  of  Christ,  as  the  means  of  salvation.  The 
worker  of  this  salvation,  whom  the  Prophets  and  Apostles  make 
the  sum  of  all  their  doctrine,  is  Jesus  Christ,  and  the  sum  of 
that  work  of  redemption,  (as  we  have  it  here,)  is  his  humilia- 


90  A   COMMENTARY  UPON 

tion  and  exaltation ;  his  sufferings,  and  the  glory  that  followed 
thereupon.  Now,  though  this  serve  as  an  encouragement  to 
Christians  in  their  sufferings,  that  this  is  the  way  by  which 
their  Lord  went  into  his  glory,  and  is  true  also  of  Christ  mys- 
tical, the  head  with  the  members,  as  the  Scriptures  often  teach 
us ;  yet  I  conceive  it  is  here  mainly  intended  as  a  summary  of 
the  work  of  our  redemption  by  Jesus  Christ,  relating  to  the 
salvation  mentioned,  ver.  10,  and  as  the  cause  for  the  effect,  so 
it  is  put  for  it  here.  The  prophets  inquired  and  prophesied 
of  that  salvation.  How  ?  By  searching  out  and  foretelling 
the  sufferings  and  glory  of  Christ.  His  sufferings,  then,  and 
his  after-glories  are  our  salvation.  His  suffering  is  the  purchase 
of  our  salvation,  and  his  glory  is  our  assurance  of  it ;  he  as  our 
head  having  triumphed,  and  being  crowned,  makes  us  likewise 
sure  of  victory  and  triumph.  His  having  entered  on  the  pos- 
session of  glory,  makes  our  hope  certain.  This  is  his  prayer, 
That  where  he  is,  there  ive  may  be  also,  and  this  his  own 
assertion.  The  glory  which  thou  gavest  me,  I  have  given  them,, 
John  xvii.  22,  24.  This  is  his  promise,  Because  I  live,  ye 
shall  live  also,  John  xiv.  19.  Christ  and  the  believer  are  one; 
this  is  that  great  mystery  the  Apostle  speaks  of,  Ephes.  v.  30. 
Though  it  is  a  common  known  truth,  the  words  and  outside  of  it 
obvious  to  all,  yet  none  can  understand  it  but  they  who  indeed 
partake  of  it.  By  virtue  of  that  union  their  sins  were  accounted 
his,  and  Chi'isfs  sufferings  are  accounted  theirs,  and  by  conse- 
quence, his  glory,  the  consequent  of  his  sufferings,  is  likewise 
theirs.  There  is  an  indissoluble  connexion  betwixt  the  life  of 
Christ  and  of  a  believer.  Our  life  is  hid  wiUi  Christ  in  God  ; 
and  therefore  while  we  remain  there,  our  life  is  there,  though 
hid,  and  when  he  who  is  our  life  shall  appear^  ive  likewise 
shall  appear  with  him  in  glory,  Coloss.  iii.  3,  4.  Seeing  the 
sufferings  and  glory  of  our  lledeemer  are  the  main  subject  of 
the  Gospel,  and  the  causes  of  our  salvation,  and  of  our  comfor- 
table persuasion  of  it,  it  is  a  wonder  that  they  are  not  more  the 
matter  of  our  thoughts.  Ought  we  not  daily  to  consider  the 
bitterness  of  tiiat  cup  of  wrath  he  drank  for  us,  and  be  wrought 


THE   FIKST    EPISTLE    OF    PETKR.  91 

to  repentance  and  hatred  of  sin,  to  have  sin  embittered  to  us 
by  that  consideration,  and  find  the  sweetness  of  his  love  in 
that  he  did  drink  it,  and  by  that  be  deeply  possessed  with  love 
to  him  ?  These  things  we  now  and  then  speak  of,  but  they 
sink  not  into  our  minds,  as  our  Saviour  exhorts,  where  he  is 
speaking  of  those  same  sufferings.  O  !  that  they  were  engraven 
on  our  hearts,  and  that  sin  were  crucified  in  us,  and  the  ivorld 
crucified  to  us,  and  we  unto  the  world,  by  the  cross  of  Christ  ! 
(Gal.  vi.  14.) 

And  let  us  be  frequently  considering  the  glory  wherein  he 
is,  and  have  our  eye  often  upon  that,  and  our  hearts  solacing 
and  refreshing  themselves  frequently  with  the  thoughts  of  that 
place  and  condition  wherein  Christ  is,  and  where  our  hopes 
are,  ere  long,  to  behold  him  ;  both  to  see  his  glory,  and  to  be 
glorified  with  him,  is  it  not  reason  ?  Yea,  it  is  necessary,  it 
cannot  be  otherwise,  if  our  treasure  and  Head  be  there, 
that  our  hearts  be  there  likewise,  (Matt.  vi.  21  ;  Coloss. 
iii.  1,  2.) 

The  third  expression  here  of  the  Gospel,  is,  That  it  is  the 
Doctrine  of  Grace.  The  work  of  redemption  itself,  and  the 
several  parts  of  it,  and  the  doctrine  revealing  it,  have  all  the 
name  of  Grace ;  because  they  all  flow  from  Free  Grace  ;  that 
is  their  spring  and  first  cause. 

And  it  is  this  wherein  the  doctrine  of  salvation  is  mainly 
comfortable,  that  it  is  free  ;  Ye  are  saved  by  grace,  (Eph.  ii.  8.) 
It  is  true,  God  requires  faith,  it  is  through  faith  ;  but  he  that 
requires  that,  gives  it  too  :  That  is  not  of  yourselves,  it  is  the 
gift  of  God,  (Eph.  ii.  8.)  It  is  wonderful  grace  to  save  upon 
believing :  believe  in  Jesus  for  salvation,  and  live  accordingly, 
and  it  is  done ;  there  is  no  more  required  to  thy  pardon,  but 
that  thou  receive  it  by  faith.  But  truly  nature  cannot  do  this ; 
it  is  as  impossible  for  us  of  ourselves  to  believe  as  to  do.  This 
then  is  that  which  makes  it  all  grace  from  beginning  to  end, 
that  God  not  only  saves  upon  believing,  but  gives  believing 
itself.  Christ  is  called  not  only  the  Author  and  Finisher  of 
our  salvation,  but  even  of  our  faith,  (Heb.  xii.  2.) 


92  A  COMMEKTARY   UPON 

Free  grace  being  rightly  appreliended,  is  tliat  Avliieli  stays 
the  heart  in  all  estates,  and  keeps  it  from  fainting,  even  in  its 
saddest  times.  What  though  there  is  nothing  in  myself  but 
matter  of  sorrow  and  discomfort,  it  cannot  be  otherwise :  it  is 
not  from  myself  that  I  look  for  comfort  at  any  time,  but  from 
my  God  and  his  free  grace.  Here  is  comfort  enough  for  all 
times :  when  I  am  at  the  best,  T  ought  not,  I  dare  not,  rely  upon 
myself;  when  I  am  at  the  worst,  I  ma}',  and  should  rely  upon 
Christ,  and  his  sufficient  grace.  Though  I  be  the  vilest  sinner 
that  ever  came  to  him,  3'et  I  know  he  is  more  gracious  than  I 
am  sinful ;  yea,  the  more  my  sin  is,  the  more  glory  will  it  be 
to  his  grace  to  pardon  it ;  it  will  appear  the  richer.  Doth  not 
David  argue  thus,  (Psal.  xxv.  11,)  For  tlty  namc^s  sake,  O 
Lord,  pardon  mine  iniquity,  for  it  is  fjrcat.  IJut  it  is  an 
empty,  fruitless  notion  of  grace,  to  consider  it  only  in  the  gene- 
ral, and  in  a  wandering  way  :  wc  are  to  look  upon  it  particu- 
larly, as  addressed  to  us  ;  and  it  is  not  enough  that  it  comes 
to  us,  in  the  message  of  him  that  brings  it  only  to  our  ear,  but, 
that  we  may  know  what  it  is,  it  must  come  into  us;  then  it  is 
ours  indeed.  But  if  it  come  to  us  in  the  message  only,  and 
we  send  it  away  again,  if  it  shall  so  depart,  we  had  better 
never  have  heard  of  it :  it  will  leave  a  guiltiness  behind  it,  that 
shall  make  all  our  sins  weigh  nnieh  heavier  tlian  before. 

Inquire  whether  you  have  entertained  this  grace  or  not; 
whether  it  be  come  to  you,  and  into  you,  or  not  ;  whether  the 
linrjdoin  of  God  is  within  yon,  as  our  Saviour  speaks,  (Luke 
xvii.  21.)  It  is  the  most  woful  condition  that  can  be,  not  to 
be  far  from  the  kingdom  of  God,  and  yet  to  fall  short,  and 
miss  of  it.  The  grace  of  God  revealed  in  the  Gospel,  is  en- 
treating you  dailv  to  receive  it,  is  willing  to  become  yours,  if 
you  reject  it  not.  Were  your  eyes  open  to  behold  the  beauty 
and  excellency  of  this  grace,  there  would  neeil  no  deliberation  ; 
yea,  you  would  endure  none.  Desire  your  eyes  to  be  opened 
and  enlightened  from  above,  that  you  may  know  it,  and  your 
hearts  ojiened,  that  you  may  be  hap])y  by  receiving  it. 

The  Apostle,  speaking  of  Jesus  Christ   as  the  foundation  of 


TirR  rinsT  epistlk  of  rRTEit.  93 

our  faith,  calls  him  The  same  yesterday,  and  to-day,  and  for 
ever.  (Heb.  xiii.  8.)  Yesterday,  under  the  Law,  to-day,  in 
those  primitive  times,  nearest  his  incarnation,  and  for  ever,  in 
all  succeeding  ages.  And  the  resemblance  holds  good  between 
the  two  cherubim  over  the  mercy-seat,  and  the  two  testa- 
ments :  those  had  their  faces  toward  one  another,  and  both 
toward  the  mercy-seat ;  and  these  look  to  one  another  in 
their  doctrine,  agreeing  perfectly,  and  both  look  to  Christ,  the 
true  mercy- seat,  and  the  great  subject  of  the  Scriptures. 
Thus  we  see  here :  the  things  which  the  Prophets  foretold  as 
to  come,  and  the  Apostles  reported  were  accomplished,  were 
the  same,  and  from  the  same  Spirit ;  they  were  the  sufferinys 
of  Christ,  and  his  after-glory,  and  in  them  our  salvation  by 
free  grace.  The  prophecies  look  forward  to  the  times  of  the 
Gospel ;  and  the  things  then  fulfilled,  look  back  to  the  pro- 
phecies; and  each  confirms  the  other,  meeting  all  in  Christ, 
wlio  is  their  truth  and  centre. 

We  have  spoken  already  of  the  Author,  and  Subject  of  this 
salvation.  Now  we  come  to  say  something.  III.  Concerning 
the  worth  of  those  who  are  employed  about  it,  as  well  in  ad- 
ministering to  it,  as  in  admiring  it.  And  these  are,  the  Pro- 
phets and  the  Apostles :  the  first  foretold  what  was  to  come, 
the  second  preached  them  when  they  came  to  pass. 

In  the  Prophets,  there  are  three  things  here  remarked. 
1.  Their  dihgence.  2.  The  success  of  it.  3.  The  extent  of 
its  usefulness. 

1.  This  their  diligence  disparages  not  their  extraordinary 
visions  and  revelations,  and  that  which  is  added,  that  the 
Spirit  of  Christ  was  in  them,  and  did  foretel  the  things  to 
come. 

It  was  their  constant  duty,  and  they  being  sensible  of  their 
duty,  made  it  their  constant  exercise,  to  search  into  Divine 
mysteries  by  meditation  and  prayer ;  yea,  and  by  reading 
such  holy  writers  as  were  already  extant  in  their  times,  as 
Daniel  ix.  3;  x.  11.  For  which  cause,  some,  taking  the  word 
actively,  conceive  Daniel  to  be  called  there  a  man  of  desires, 


94  A   COMMENTARY   UPON 

because  of  his  great  desire,  and  diligent  search  after  the  know- 
ledge of  tliose  higli  things.  And  in  this  diligent  way  they 
constantly  waited  for  those  revelations  which  sometimes  when 
it  seemed  good  unto  the  Spirit  of  God,  were  imparted  unto 
them. 

'^  Prophecy  resideth  not  (say  the  Hebrew  doctors)  but  in  a 
"  man  who  is  great  in  wisdom  and  virtue,  whose  affections 
"  overcome  him  not  in  any  worldly  things,  but  by^his  know- 
"  ledge  he  overcometh  his  affections  continually ;  on  such  a 
"  man  the  Holy  Spirit  cometh  down,  and  his  soul  is  associated 
"  to  the  angels,  and  he  is  changed  to  another  man."  Thus 
Maimonides. 

It  was  the  way  of  the  prince  of  darkness  amongst  the  idola- 
trous Gentiles,  to  speak  either  through  senseless  statues,  or 
where  he  uttered  his  oracles  by  such  profane  prophets  as  he 
had,  to  cause  them  in  a  fury  to  mumble  forth  words  which  they 
understood  not,  and  knew  not  what  they  said.  But  the  Spirit 
of  God  being  Light,  and  the  holy  prophets  inspired  with  it, 
they  being  diligent  attendants  on  its  motions,  and  searchers  of 
the  mysteries  of  salvation,  understood  well  what  their  business 
was,  and  to  what  purpose  those  things  of  the  kingdom  of 
Christ  tended,  which  they  by  inspiration  did  foretel ;  and 
therefore  bended  their  thoughts  tliis  way,  praying,  and  search- 
ing, and  waiting  for  answers,  studying  to  keep  the  passage,  as 
it  were  open,  for  the  beams  of  those  divine  revelations  to  come 
in  at;  not  to  have  their  spirits  clogged  and  stopped  with 
earthly  and  sinful  affections,  endeavouring  for  that  calm  and 
quiet  composure  of  spirit,  in  which  the  voice  of  God's  spirit 
might  be  the  better  heard.  See  Psal.  Ixxx.  8,  and  Hab. 
ii.  1 ;  in  both  which  places  follows  an  excellent  pro])]iecy  con- 
cerning Christ  and  that  salvation  which  he  wrought  for  his 
peopk\ 

Were  the  prophets  not  exempted  from  the  pains  of  search 
and  incj^uiry,  who  had  the  Spirit  of  God  not  only  in  a  lilgh 
measure,  but  after  a  singular  manner?  How  unbeseeming, 
then,  arc  slothfulness  and  idleness  in  us !     Whether  is  it  that 


THE  FIRST  EPISTLE  OF  PETER.  95 

we  judge  ourselves  advantaged  with  more  of  the  Spirit  than 
those  holy  men,  or  that  we  esteem  the  doctrine  and  mysteries 
of  salvation,  on  which  they  bestowed  so  much  of  their  labour, 
unworthy  of  ours?  These  are  both  so  gross,  that  we  shall  be 
loth  to  own  either  of  them  ;  and  yet,  our  laziness  and  negli- 
gence in  searching  after  these  things,  seems  to  charge  us  with 
some  such  thought  as  one  of  those. 

You  will  say,  This  concerns  those  who  succeed  to  the  work 
of  the  Prophets  and  Apostles  in  ordinary, — the  ministers  of 
the  Gospel.  And  it  doth  indeed  fail  first  upon  them.  It  is 
their  task  indeed  to  be  diligent,  and,  as  the  Apostle  exhorts 
his  Timothy,  to  attend  on  reading,  (1  Tim.  iv.  13)  ;  but, 
above  all,  to  study  to  have  much  experimental  knowledge  of 
God,  and  his  son  Jesus  Christ,  and  for  this  end,  to  disentangle 
and  free  themselves,  as  much  as  is  possible,  from  lower  things, 
in  order  to  the  search  of  heavenly  mysteries.  (Prov.  xviii.  1.) 
As  they  are  called  angels,  so  ought  they  to  be,  as  much  as 
they  can  attain  to  it,  in  a  constant  nearness  unto  God,  and  at- 
tendance on  him,  like  unto  the  angels,  and  to  look  much  into 
these  things  as  the  angels  here  are  said  to  do  ;  to  endeavour  to 
have  their  souls  purified  from  the  affections  of  sin,  that  the  light 
of  Divine  truth  may  shine  clear  in  them,  and  not  be  fogged, 
and  misted  with  filthy  vapours  ;  to  have  the  impressions  of  God 
clearly  written  in  their  breasts,  not  mixed  and  blurred  with 
earthly  characters ;  seasoning  all  their  readings  and  common 
studies  with  much  prayer  and  divine  meditation.  They  who 
converse  most  with  the  king,  and  are  inward  with  him,  know 
most  of  the  affairs  of  state,  and  even  the  secrets  of  them,  which 
are  hid  from  others :  and  certainly  those  of  God's  messengers 
who  are  oftenest  with  himself,  cannot  but  understand  their 
business  best,  and  know  most  of  his  meaning,  and  the  affairs 
of  his  kingdom  ;  and  to  that  end  it  is  confessed,  that  singular 
diligence  is  required  in  them.  But  seeing  the  Lord  hath  said 
without  exception,  that  His  secret  is  with  them  that  fear  him, 
(Psal.  XXV.  14,)  and  that  he  will  reveal  Himself  and  his  saving 
truths  to  those  that  humbly  seek  them  ;  do  not  any  of  you  to 


96  A    COMMENTARY    UPON 

3'ourselves  so  much  injury,  as  to  debar  yourselves  from  sharing 
in  your  measure  of  the  search  of  these  same  things,  which  were 
the  study  of  the  prophets,  and  which  by  then-  study  and 
publishing  them,  are  made  the  more  accessible  and  easy  to  us. 
Consider  tliat  they  do  concern  us  universally,  if  we  would  be 
saved;  for  it  is  salvation  here  that  they  studied.  Search  the 
Scriptures,  says  our  Saviour,  (John  v.  39,)  and  that  is  the 
motive,  if  there  can  be  any  that  may  be  thought  in  reason 
pressing  enough,  or  if  we  do  indeed  think  so,  For  in  them  ye 
think  to  have  eternal  life.  And  it  is  there  to  be  found  :  Christ 
is  this  salvation  and  this  eternal  life.  And  he  adds  further, 
It  is  they  (these  Scriptures)  that  testify  of  me.  These  are 
the  golden  mines  in  which  alone  the  abiding  treasures  of  eter- 
nity are  to  be  found,  and  therefore  worthy  all  the  digging  and 
pains  we  can  bestow  on  them. 

Besides  their  industry  in  this  inquiry  and  search,  there  are 
here  expressed  their  ardent  affection  to  the  thing  they  prophe- 
sied ofj  and  their  longings  and  wishes  for  its  accomplishment, 
viz.,  the  coming  of  Jesus  Christ,  the  promised  Messiah,  the 
top  of  all  their  desires,  the  great  Hope  and  the  Light  of  Israel. 
No  wonder  they  desired  his  day,  who  had  so  much  joy  in  the 
seeing  it  so  far  oft*,  as  over  the  head  almost  of  two  thousand 
years.  Faith  overlooking  them,  and  foreseeing  it  so  in  Abra- 
ham, his  heart  danced  for  joy.  (John  viii.  5(j.)  Abraham  saw 
my  day  and  rejoiced. 

And  this  is  conceived  to  be  the  meaning  of  those  expressions 
in  that  mystical  song,  as  they  suit  those  times  of  the  Jewish 
Church,  breathing  out  her  longings  for  the  coming  of  her  be- 
loved. His  speaking  by  the  prophets  was  his  voice  as  afar  off; 
but  his  incarnation  was  his  coming  near,  and  kissing  his  Church 
with  tJie  kisses  of  his  mouth.  (Cant.  i.  1.)  And  to  omit  other 
expressions  throughout  the  song,  the  last  chapter,  ver.  1,  is 
tender  and  pathetical,  O  /  that  thou  ivert  as  my  brother,  &c. ; 
and  the  last  words  of  it,  Make  haste,  my  beloved,  and  be  thou 
like  a  Til!',  or  a  youmj  hart  vpon  the  mountains  of  spices.  And 
Mheu  this  salvation  c^me  iu  the  fulness  of  time,  wc  see  how 


THE    FIRST    KFISTLE    OF    TETF-R.  97 

joyfully  good  old  Simeon  embraces  it,  and  thought  he  had  seen 
enough,  and  therefore  upon  the  sight  desired  to  have  his  eyes 
closed  :  Now  let  thy  servant  depart  in  peace,  for  mine  eyes 
have  seen  thy  salvation.  (Luke  ii.  29.)  Therefore  our  Saviour 
says  to  his  Apostles,  (Matt.  xiii.  16,)  Blessed  are  your  eyes 
for  tJiey  see,  for  many  prophets  and  riyhteous  men  haoe  desired 
to  see  those  things  which  ye  see,  and  have  not  seen  them.  This 
is  He,  whom  we  disesteem  and  make  so  small  account  of,  being 
now  so  clearly  revealed,  whom  they  studied  and  sought,  and 
wished  so  much  for,  so  many  ages  before. 

2dly.  The  success  of  their  search  is  remarked  ;  in  seeking 
they  found  the  certainty,  and  the  time  of  his  coming ;  they 
sought  out  till  they  found,  and  then  they  prophesied  of  that 
salvation  and  grace  ;  they  searched  what,  and  what  manner  of 
time,  and  the  Spirit  did  manifestly  foretcl  it  them. 

They  sought  to  know  what  manner  of  time  it  should  come 
to  pass,  viz.,  in  a  time  of  great  distress,  and  bad  estate  of  the 
people,  as  all  the  prophets  testify ;  and  particularly  that  place, 
(Gen.  xlix.  10,)  gives  an  express  character  of  the  time  ;  though 
there  be  some  diversity  of  exposition  of  the  particular  words, 
yet  the  main  sense  is  agreed  on  by  all  sound  interpreters,  and 
the  Chaldee  paraphrase  hath  it  expressly,  that  that  Shiloh  is 
the  Messiah. 

And  of  his  sufferings  and  after-glories  they  prophesied  very 
clearly,  as  Psal.  xxii.,  Isa.  liii.,  &c.  And  our  Saviour  him- 
self makes  use  of  their  testimony  in  both  these  points,  (Luke 
xxiv.  25—27.) 

^ddly.  There  is  the  benefit  of  their  search  and  finding,  in  the 

extent  of  it,  (verse  12,)  to  the  believers  in  the  Apostles'  times, 

and  to  the  succeeding  Christian  Church,  and  so  to  us  in  these 

days ;  but  in  some  peculiar  sense  the   Prophets  ministered  to 

the  people  of  those  times  wherein  Christ  did  suffer  and  enter 

into  glory,  inasmuch  as  they  were  the  first  who  enjoyed  the 

accomplishment  of  those   prophecies,  they  being   fulfilled  in 

their  own  days. 

The  Prophets  knew  well  that   the  things   they  prophesied 
Vol.  I.  U 


98  A    COMMENTAP.Y    UPON 

were  not  to  be  fulfilled  in  their  own  times,  and  therefore  in 
tlieir  prophesying  concerning  them,  though  both  themselves 
and  the  people  of  God  who  were  contemporary  with  them  did 
reap  the  comfort  of  that  doctrine,  and  were  by  faith  partakers 
of  the  same  salvation,  and  so  it  was  to  themselves  as  well  as  of 
us,  yet  in  regard  of  the  accomplishment,  they  knew  it  was  not 
to  themselves,  it  was  not  to  be  brought  to  pass  in  their  days  ; 
and  therefore,  speaking  of  the  glory  of  Christ's  kingdom,  they 
often  foretel  it  for  the  latter  days,  as  their  phrase  is.  And  as 
we  have  the  things  they  prophesied  of,  so  we  have  this  peculiar 
benefit  of  their  prophecies,  that  their  suiting  so  perfectly  with 
the  event  and  performance,  serves  much  to  confirm  our  Chris- 
tian faith. 

There  is  a  foolish  and  miserable  way  of  verifying  this  expres- 
sion,— men  ministering  the  doctrine  of  salvation  to  others  and 
not  to  themselves  :  carrying  it  all  in  their  heads  and  tongues, 
and  none  of  it  in  their  hearts  ;  not  hearing  it  even  while  they 
preach  it ;  extending  the  bread  of  life  to  others,  and  eating 
none  of  it  themselves.  And  this  the  Apostle  says  that  he  was 
most  careful  to  avoid,  and  therefore  dealt  severely  with  his 
body,  that  it  might  not  in  this  way  endanger  his  soul.  /  beat 
doivn  my  body,  says  he,  and  keep  it  in  subjection,  lest,  when  I 
have  jjreached  to  others,  I  myself  should  be  a  cast-aicay, 
(1  Cor.  ix.  27).  It  is  not  in  this  sense  that  the  prophets  mini- 
stered to  others,  and  not  to  themselves.  No,  they  had  joy  and 
comfort  in  the  very  hopes  of  the  Redeemer  to  come,  and  in  the 
belief  of  the  things  which  any  others  had  spoken,  and  w-hich 
themselves  spake  concerning  him.  And  thus  the  true  preachers 
of  the  Gospel,  though  their  ministerial  gifts  are  for  the  use  of 
others,  yet  that  salvation  which  they  preach,  they  lay  hold  on 
and  partake  of  themselves ;  as  your  boxes,  wherein  pcifumes 
are  kept  for  garments  and  other  uses,  are  themselves  perfumed 
by  keeping  them. 

We  see  how  the  Prophets  ministered  it  as  the  never-faiHng 
consolation  of  the  Church  in  those  days,  in  all  their  distresses. 
It  is  wonderful  when  they  arc  foretelling  cither  the  sorrows 


THE    FIRST    EPISTLE    OF    I'ETKR.  99 

and  afflictions,  or  the  temporal  restoration  and  deliverances  of 
that  people  of  the  Jews,  what  sudden  outlcaps  they  will  make, 
to  speak  of  the  kingdom  of  Jesus  Christ  and  the  days  of  the 
Gospel,  insomuch  that  he  who  considers  not  the  spirit  they 
were  moved  by,  would  think  it  were  incoherence  and  impcrti- 
nency  :  but  they  knew  well  what  they  meant,  that  those  news 
were  never  unseasonable,  nor  beside  the  purpose,  that  the 
sweetness  of  those  thoughts,  viz.,  the  consideration  of  the 
Messiah,  was  able  (to  such  as  believed)  to  allay  the  bitterest 
distresses,  and  that  the  great  deliverance  He  was  to  work,  was 
the  top  and  sum  of  all  deliverances.  Thus  their  prophecies  of 
Him  were  present  comfort  to  themselves  and  other  believers, 
then :  and  further,  were  to  serve  for  a  clear  evidence  of  the 
Divine  truth  of  those  mysteries  in  the  days  of  the  Gospel,  in 
and  after  their  fulfilment. 

This  sweet  stream  of  their  doctrine  did,  as  the  rivers,  make 
its  own  banks  fertile  and  pleasant  as  it  ran  by,  and  flowed  still 
forward  to  after  ages,  and  by  the  confluence  of  more  svich  pro- 
phecies, grew  greater  as  it  went,  till  it  fell  in  with  the  main 
current  of  the  Gospel  in  the  New  Testament,  both  acted  and 
preached  by  the  Great  Prophet  himself  whom  they  foretold  as 
to  come,  and  recorded  by  his  apostles  and  evangelists,  and  thus 
united  into  one  river  clear  as  crystal.  This  doctrine  of  salva- 
tion in  the  Scriptures,  hath  still  refreshed  the  city  of  God,  his 
church  under  the  Gospel,  and  still  shall  do  so,  till  it  empty 
itself  into  the  ocean  of  eternity. 

The  first  discovery  we  have  of  this  stream  nearest  its  source, 
the  eternal  purpose  of  Divine  mercy,  is  in  that  promise  which 
the  Lord  himself  preached  in  few  words  to  our  first  parents, 
Avho  had  newly  made  themselves  and  their  race  miserable  : 
The  seed  of  the  woman  shall  break  the  head  of  the  serpent, 
(Gen.  iii.  15). 

The  agreement  of  the  predictions  of  the  Prophets  with  the 
things  themselves,  and  the  preaching  of  the  Apostles  following, 
(the  other  kind  of  men  employed  in  this  salvation,)  make  up 
one  organ,  or  great  instrument,  turned  by  the  same  hand,  and 

H   2 


100  A    COMMENTARY    UPON 

sounding  by  the  same  brcalli  of  the  spirit  of  God  :  and  that  is 
expressed  liere,  as  the  common  audiority  of  the  doctrine  in 
both,  and  the  cause  of  their  harmony  and  agreement  in  it. 

All  these  extraordinary  (jifts  of  the  Holy  Ghost,  the  calling 
of  prophets  and  apostles  and  evamjelists,  and  the  ordinary 
ministry  of  the  Gospel  by  j^astors  and  teachers,  tend  to  that 
great  design  which  God  hath  in  building  his  churcJi,  in  making 
up  that  great  assembly  of  all  the  elect,  to  enjoy  and  praise  him 
for  all  eternity,  (Eph.  iv.  11).  For  this  end  he  sent  his  Son  out 
of  his  bosom,  and  for  this  end  he  sends  forth  his  messengers  to 
divulge  that  salvation  which  his  Son  hath  wrought,  and  sends 
clown  his  Spirit  upon  them,  that  they  may  be  fitted  for  so  high 
a  service.  Those  cherubim  wonder  how  guilty  man  escapes 
their  flaming  swords,  and  re-enters  paradise.  The  angels  see 
that  their  companions  who  fell  are  not  restored,  but  behold 
their  room  filled  up  with  the  spirits  of  just  men,  and  they  envy 
it  not :  Which  mystery  the  angels  desire  to  look  into ;  and 
this  is  added  in  the  close  of  these  words  for  the  extolling  of  it. 

The  angels  look  upon  what  they  have  seen  already  fulfilled, 
with  delight  and  admiration,  and  what  remains,  namely,  the 
full  accomplishment  of  this  great  work  in  the  end  of  time,  they 
look  upon  with  desire  to  see  it  finished ;  it  is  not  a  slight  glance 
they  take  of  it,  but  they  fix  their  eyes  and  looks  steadfastly  on 
it,  vix,,  that  mystery  of  godliness,  God  manifested  in  tlie  flesh  ; 
and  it  is  added,  seen  of  angels,  (1  Tim.  iii.  IG). 

llie  Word  made  flesh,  draws  the  eyes  of  those  glorious 
spirits,  and  possesses  them  with  wonder  to  see  the  Almighty 
Godhead  joined  with  the  weakness  of  a  man,  yea  of  an  infant. 
He  that  stretchelh  forth  the  heavens  bound  up  in  swaddling 
clothes  !  and  to  surpass  all  the  wonders  of  his  life,  this  is  be- 
yond all  admiration,  that  the  Lord  of  life  was  subject  to  death, 
and  that  his  love  to  rebellious  mankind,  moved  him  both  to 
take  on  and  lay  down  that  life. 

It  is  no  wonder  the  angels  admire  these  things,  and  delight 
to  look  u])un  them  ;  but  it  is  strange  that  we  do  not  so.  They 
view  them  steadfastly,  and  wo  neglect  them  :  either  we  consider 


TIIK    FIllST    El'ISTLE    OF    rKTER.  lOl 

them  not  at  all,  or  give  them  but  a  transient  look,  half  an  eye. 
That  -which  was  the  great  business  of  the  Prophets  and 
Apostles,  both  for  their  own  times,  and  to  convey  them  to  us, 
we  regard  not ;  and  turn  our  eyes  to  foolish  wandering  thoughts, 
which  angels  are  ashamed  at.  They  are  not  so  concerned  in 
this  great  mystery  as  Ave  are  ;  they  are  but  mere  beholders,  in 
comparison  of  us,  yea,  they  seem  rather  to  be  losers  some  way, 
in  that  our  nature,  in  itself  inferior  to  theirs,  is  in  Jesus  Christ 
exalted  above  theirs,  (Heb,  ii.  IG).  We  bow  down  to  the 
earth,  and  study,  and  grovel  in  it,  rake  into  the  very  bowels  of 
it,  and  content  ourselves  with  the  outside  of  the  unsearchable 
riches  of  Christ,  and  look  not  within  it :  but  they,  having  no 
will  nor  desire  but  for  the  glory  of  God,  being  pure  flames  of 
fire  burning  only  in  love  to  him,  are  no  less  delighted  than 
amazed  with  the  bottomless  wonders  of  his  wisdom  and  good- 
ness shining  in  the  work  of  our  redemption. 

It  is  our  shame  and  our  folly,  that  we  lose  ourselves  and 
our  thoughts  in  poor  childish  things,  and  trifle  away  our  days 
we  know  not  how,  and  let  these  rich  mysteries  lie  unregarded. 
They  look  up,  upon  the  Deity  in  itself  with  continual  admira- 
tion ;  but  then  they  look  dov/n  to  this  mystery  as  another 
wonder.  We  give  them  an  ear  in  public,  and  in  a  cold  formal 
way  stop  conscience's  mouth  with  some  religious  performances 
in  private,  and  no  more ;  but  to  have  deep  and  frequent 
thoughts,  and  to  be  ravished  in  the  meditation  of  our  Lord 
Jesus,  ohce  on  the  cross,  and  now  in  glory, — how  few  of  us 
are  acquainted  with  this  ! 

We  see  here  excellent  company,  and  examples  not  only  of 
the  best  of  men  that  have  been, — we  have  them  for  fellow-ser- 
vants and  fellow-students, — but,  if  that  can  persuade  us,  we 
may  all  study  the  same  lesson  with  the  very  angels,  and  have 
the  same  thoughts  with  them.  This  the  soul  doth,  which  often 
entertams  itself  with  the  delightful  admiration  of  Jesus  Christ 
and  the  redemption  he  hath  wrought  for  us. 


102  A    COMMENTARY   UPON 


Ver.  13,  Wherefore,  gird  up  the  loins  of  your  mind,  be  sober  and  hope 
to  the  end,  for  the  gi'ace  that  is  to  be  brought  unto  you  at  the  reve- 
lation of  Jesus  Christ. 

Tlie  great  error  of  man's  mind,  and  the  cause  of  all  his  errors 
of  life,  is  the  diverting  of  the  soul  from  God,  and  turning 
downward  to  inferior  confidences  and  comforts ;  and  this  mis- 
choice  is  the  very  root  of  all  our  miseries  ;  therefore  the  main 
end  of  the  holy  word  of  God,  is  to  untie  the  hearts  of  men 
from  the  world,  and  reduce  them  to  God,  as  their  only  rest 
and  solid  comfort ;  and  this  is  here  the  Apostle's  mark  at  which 
all  the  preceding  discourse  aims  :  it  all  meets  and  terminates 
in  this  exhortation.  Wherefore,  gird  up  the  loins  of  your  mind. 

In  the  words  are  these  three  things,  Is^,  The  great  stay  and 
comfort  of  the  soul,  which  the  Apostle  repeats,  and  represents 
to  his  afflicted  brethren,  ^dhj,  His  exciting  them  to  the  right 
apprehension  and  confident  expectation  of  it.  Qdly,  The  in- 
ference of  that  exhortation. 

I.  The  great  matter  of  their  comfort  is.  The  grace  which  is 
to  be  brought  to  them  at  the  revelation  of  Jesus  Christ. 
Some  for  grace  read  joy,  having,  as  it  seems,  for  %dpiv  read 
Xocpsiv ;  the  words  are  not  more  near  one  to  another,  than  the 
things  they  signify,  grace  and  joy ;  but  it  is  most  commonly 
thus  read. 

The  estate  of  grace  and  that  of  glory,  are  not  only  so  insepa- 
rably connected,  but  so  like  one  to  the  other  ;  yea,  so  essentially 
the  same,  that  the  same  expressions  in  Scripture  do  often  fit 
both  of  them  ;  and  so  fit  them,  that  it  is  doubtful  for  which  of 
the  two  to  understand  them  :  but  the  hazard  is  not  great,  see- 
ing they  are  so  near,  and  so  one,  grace  being  glory  begun,  and 
glory  grace  completed,  and  both  are  often  called  the  kingdom 
of  God.  So  tlie  grace  here  said  to  be  brought  to  them,  is 
either  the  Doctrine  of  grace  in  the  Gospel,  wherein  Jesus 
Christ  is  revealed,  and  that  grace  in  him  ;  (for  the  whole  tenor 
of  the  coveuant  of  grace,  every  clause  of  it,  holds  in  him  ;  His 
])recious  name  runs  through  it  all;)  or,  it  is  the  Grace  of 


THE    FIRST    EPISTLE    OF    PETER.  103 

salvation  which  is  to  be  fully  perfected  at  the  last  and  clearest 
revelation  of  Jesus  Christ.  And  for  this  rather  I  take  it  here, 
inasmuch  as  the  Apostle*'s  nearest  foregoing  words  were  con- 
cerning it,  and  it  is  set  up  here  as  the  object  of  hope,  which, 
though  often  put  for  faith,  yet,  in  its  proper  notion,  looks  out 
to  that  which  is  to  come. 

This  is  the  last  act  of  grace,  and  yet  still  it  is  called  by  its 
own  name,  and  not  turned  into  the  name  of  merit,  notwith- 
standing all  the  obedience  and  all  the  sufferings  of  the  saints 
that  have  gone  before  it ;  yea,  even  the  salvation  to  be  revealed 
to  them,  is  called  Gi'ace.  But  it  is  needless  to  insist  on  this, 
for  certainly  none  who  partake  of  grace,  will  be  of  another 
mind,  or  ever  admit  the  mixture  of  the  least  notion  of  self- 
deserving. 

Though  much  dispute  hath  been  bestowed  on  this,  and 
questions  have  been  multiplying  in  the  disputant's  hands,  (as 
is  usual  in  controversies,)  one  growing  out  of  another,  yet 
truly  I  think  the  debate  in  this  matter  to  be  but  waste  ;  it  is 
not  only  against  the  voice  of  the  Scriptures,  and  of  grace  itself 
in  the  soul,  but  even  against  sound  reason,  to  imagine  any 
meriting,  properly  taken,  in  any  mere  creature  at  his  Creator's 
hand,  who  hath  given  him  his  being :  of  which  gift  all  his 
services  and  obedience  fall  short,  so  that  he  can  never  come  to 
be  upon  even  disengaged  terms,  much  less  to  oblige  anew,  and 
deserve  somewhat  further.  Besides,  that  same  grace  by  which 
any  one  serves  and  obeys  God,  is  likewise  his  own  gift,  as  it  is 
said,  (1  Chron.  xxix.  14,)  All  thimjs  come  of  tJiee,  and  of 
thine  own  have  I  given  thee.  Both  the  ability  and  the  will  of 
giving  to  him,  are  from  him ;  so  that  in  these  respects,  not 
angels,  nor  man  in  innocency,  could  properly  merit  at  the 
hands  of  God,  much  less  man  lost,  redeemed  again,  and  so 
coming  under  the  new  obligation  of  infinite  mercy.  And  this 
is  so  evident  a  truth,  that  the  most  learned  and  most  ingenious 
Jesuits  and  schoolmen  have  in  divers  passages  of  their  writings 
acknowledged  it,  that  there  cannot  be  any  compensation,  and 
much  less  merit  from  the  creature  to  God,  but  onlv  in  relation 


104  A    COMMENTAIIY    UrON 

to  his  own  free  purpose,  and  the  tenor  of  his  Mord  and  cove- 
nant, Avliich  is  inviolable,  because  he  is  unchangeable,  and 
truth  itself. 

His  first  grace  he  gives  freely,  and  no  less  freely  the  in- 
creases of  it,  and  with  the  same  gracious  hand  sets  the  crown 
of  glory  upon  all  the  grace  that  he  hath  given  before.  It  is 
but  the  following  forth  of  his  own  work,  and  fulfilling  his  own 
thoughts  of  free  love,  which  love  hath  no  cause  but  in  himself, 
and  finds  none  worthy,  but  gives  them  all  the  worthiness  they 
liavc,  and  accepts  of  their  love,  not  as  worthy  in  itself  to  be 
accepted,  but  because  he  himself  hath  wrought  it  in  them. 
Not  only  the  first  tastes,  but  the  full  draught  of  the  waters  of 
hfe  is  freely  given;  (Rev.  xxii.  17  ;)  nothing  is  brought  with 
them  but  thirst. 

That  is  to  Ije  brougJit.'\  Not  that  is  brought,  or,  that  shall 
be  brought,  but,  if  we  will  render  it  strictly,  it  is,  that  is  a 
bringing  to  you.  That  blessedness,  that  consummation  of 
grace  the  saints  are  hastening  forward  to,  walking  on  in  their 
way  wheresoever  it  lies  indifferently,  through  honour  and  dis- 
honour, tlirough  evil  report  and  good  report,  (2  Cor.  vi.  8). 
And  as  they  are  hastening  to  it,  it  is  hastening  to  them  in  the 
course  of  time  ;  every  day  brings  it  nearer  to  them  than  be- 
fore ;  and  notwithstanding  all  difficulties  and  dangers  in  the 
Avay,  they  who  have  their  eye  and  hopes  upon  it,  shall  arrive 
at  it,  and  it  shall  be  brought  safe  to  their  hand;  all  the  malice 
of  men  and  devils  shall  not  be  able  to  cut  them  short  of  this 
grace  that  is  a  bringing  to  them  against  the  day  of  the  revela- 
tion of  Jesus  Christ. 

At  the  revelation  of  Jesus  Christ.^  This  is  repeated  from 
the  7th  verse.  And  it  is  termed  a  day  of  revelation,  a  reve- 
hilion  of  the  just  judgment  of  God,  (llom.  ii.  5).  And  thus 
it  would  be  to  all,  Mere  it  not  that  it  is  withal  the  revelation 
of  Jesus  Christ ;  therefore  is  it  a  day  of  grace,  all  light  and 
blessedness  to  them  who  are  in  him,  because  they  shall 
appear  in  him,  antl  if  he  be  glorious,  they  shall  not  be  inglo- 
rious and  ashamed.    Indeed  were  our  secret  sins  then  to  be  set 


THE    Vir.ST    EPISTLE    OF    tETEll.  105 

before  our  own  eyes,  in  tlicir  most  affrighted  visage,  and  to 
be  set  open  to  tlie  view  of  angels  and  men,  and  to  the  eye  of 
Divine  justiee,  and  we  left  alone  so  revealed,  who  is  there  that 
could  gather  any  comfort,  and  would  not  rather  have  their 
thoughts  filled  with  horror  at  the  remembrance  and  expecta- 
tion of  that  day  ?  And  thus  indeed  all  unbelieving  and  un- 
godly men  may  look  upon  it,  and  find  it  terrible  ;  but  to  those 
who  are  shadowed  under  the  robe  of  I'ighteous  Jesus,  yea,  who 
are  made  one  with  him,  and  shall  partake  of  his  glory  in  his 
appearing,  it  is  the  sweetest,  the  most  comfortable  thought  that 
their  souls  can  be  entertained  and  possessed  withal,  to  remem- 
ber this  glorious  revelation  of  their  Redeemer. 

It  is  their  great  grief  here,  not  that  themselves  are  hated  and 
vilified,  but  that  their  Lord  Jesus  is  so  little  known,  and 
therefore  so  much  despised  in  the  world.  He  is  vailed  and 
hid  from  the  world.  Many  nations  acknowledge  him  not 
at  all ;  and  many  of  those  that  do  in  Avord  confess,  yet  in 
deed  deny  him.  Many  that  have  a  form  of  godliness,  do  not 
only  want,  but  mock  and  scoff"  at  the  power  of  it ;  and  to  such 
Christ  is  not  known,  his  excellencies  are  hid  from  their  eyes. 
NoAv  this  glory  of  their  Lord  being  precious  to  them  that  love 
him,  they  rejoice  much  in  the  consideration  of  this,  that  there 
is  a  day  at  hand,  wherein  he  shall  appear  in  his  brightness  and 
full  of  glory  to  all  nations,  and  all  shall  be  forced  to  acknow- 
ledge him ;  it  shall  be  without  doubt  and  unquestioned  to 
all,  that  he  is  the  Messiah,  the  Redeemer,  the  Judge  of  the 
World. 

And  as  it  is  the  day  of  His  revelation,  it  is  also  the  revelation 
of  all  the  adopted  sons  of  God  in  him.  (See  Rom.  viii.  9.)  They 
are  now  accounted  the  refuse  of  the  world,  exposed  to  all  kinds 
of  contempt ;  but  then  the  beams  of  Christ's  glory  shall  beautify 
them,  and  they  shall  be  known  for  his.  See  1  John  iii.  2; 
Col.  iii.  4. 

Next,  there  is,  II.  The  exhortation,  by  which  the  Apostle 
excites  them  to  the  right  apprehension  and  confident  expectation 
of  this  grace — Hope  to  the  end.     The  difference  of  these  two 


106  A  COMMENTARY  UPON 

graces,  faith  and  hope,  is  so  small,  that  the  one  is  often  taken 
for  the  other  in  Scripture;  it  is  but  a  different  aspect  of  the 
same  confidence, /a I'i A  apprehending  die  infallible  truth  of  those 
Divine  promises  of  whicli  Jiope  doth  assuredly  expect  the  accom- 
plishment, and  that  is  their  truth  ;  so  that  this  immediately 
results  from  the  other.  This  is  the  anchor  fixed  within  the 
vail,  which  keeps  the  soul  firm  against  all  the  tossings  on  these 
swelling  seas,  and  the  winds  and  tempests  that  arise  upon  them. 
The  firmest  thing  in  this  inferior  world,  is,  a  believing  soul. 

Faith  establishes  the  heart  on  Jesus  Christ,  and  hope  lifts  it 
up,  being  on  that  rock,  over  the  head  of  all  intervenient  dan- 
gers, crosses,  and  temptations,  and  sees  the  glory  and  happiness 
that  follow  after  them. 

To  the  endJ\  Or  perfectly:  and  therefore  the  Christian 
seeks  most  earnestly,  and  yet  waits  most  patiently.  (Psal.  cxxx. 
6.)  Indeed  this  hope  is  perfect  in  continuance,  it  is  a  hope 
unto  the  end,  because  it  is  perfect  in  its  nature,  although  im- 
perfect in  degree.  Sometimes  doubtings  are  intermixed  with 
it  in  the  souls  of  Christians,  yet  this  is  their  infirmity,  as  the 
Psalmist  speaks,  (Psal.  Ixxvii.  10,)  not  the  infirmity  and  insuffi- 
ciency of  the  object  of  their  hope.  Worldly  hopes  are  in  their 
own  nature  imperfect ;  they  do  imjily  in  their  very  being, 
dou])tfulness  and  wavering,  because  the  things  w^hereon  they 
arc  built,  are  inconstant  and  uncertain,  and  full  of  deceit  and 
disappointments.  How  can  that  hope  be  immoveable,  which 
is  built  upon  moving  sands  or  quagmire.'^  That  which  is  itself 
unfixed,  cannot  give  stability  to  any  other  thing  resting  upon 
it ;  but  because  the  truth  and  goodness  of  the  immutable  God 
are  the  foundation  of  spiritual  hope,  therefore  it  is  assured,  and 
like  Mount  Zion  that  cannot  he  removed :  (Psal.  cxxv.  1 :)  and 
this  is  its  perfection. 

Now  the  Apostle  exhorts  his  brethren  to  endeavour  to  have 
their  hearts  possessed  with  as  high  a  measure  and  degree  of  this 
hope  as  may  be ;  seeing  in  itself  it  is  so  perfect  and  firm,  so 
assured  an  hope,  he  would  have  them  aspire  to  all  the  assu- 
rance and  perfection  of  it  they  can  attain. 


THE  FIRST  EPISTLE  OF  PETER,  107 

This  exercise  of  hope,  as  I  conceive,  is  not  only  to  have  the 
habit  of  it  strong  in  tlie  soul,  but  to  act  it  often,  to  be  often 
turning  that  way,  to  view  that  approaching  day  of  liberty : 
Lift  up  your  heads,  for  the  day  of  your  redemption  draweth 
nigh.  (Luke  xxi.  28.)  Where  this  hope  is  often  acted,  it  will 
grow  strong,  as  all  habits  do,  and  where  it  is  strong,  it  will 
Avork  much,  and  delight  to  act  often,  and  will  control  both 
the  doublings  and  the  other  many  impertinent  thoughts  of  the 
mind,  and  force  them  to  yield  the  place  to  it.  Certainly,  they 
who  long  much  for  that  coming  of  Christ,  will  often  look  up  to 
it.  We  are  usually  hoping  after  other  things,  Avhich  do  but 
offer  themselves  to  draw  us  after  them,  and  to  scorn  us.  What 
are  the  breasts  of  most  of  us,  but  so  many  nests  of  foolish  hopes 
and  fears  intermixed,  which  entertain  us  day  and  night,  and 
steal  away  our  precious  hours  from  us,  that  might  be  laid  out 
so  gainfully  upon  the  wise  and  sweet  thoughts  of  eternity,  and 
upon  the  blessed  and  assured  hope  of  the  coming  of  our  beloved 
Saviour  ! 

The  other  words  of  exhortation  here  used,  are  subservient  to 
this  end,  that  this  hope  may  be  the  more  perfect  and  firm ;  a 
similar  exhortation  is  much  after  the  same  manner  joined  by 
our  Saviour  (Luke  xii.  35)  with  the  expectance  and  wait- 
ing for  his  coming ;  and  in  this  posture  the  Israelites,  eating 
the  passover,  were  expecting  their  deliverance  ;  so  we  our  full 
and  final  freedom. 

If  you  would  have  much  of  this,  call  off  your  affections  from 
other  things,  that  they  may  be  capable  of  mucli  of  it.  The 
same  eye  cannot  both  look  up  to  Heaven  and  down  to  earth  at 
the  same  time.  The  more  your  affections  are  trussed  up,  and 
disentangled  from  the  world,  the  more  expedite  and  active  will 
they  be  in  this  hope :  the  more  sober  they  are,  the  less  will 
they  fill  themselves  with  the  coarse  delights  of  earth,  the  more 
room  will  there  be  in  them,  and  the  more  they  shall  be  filled 
with  this  hope.  It  is  great  folly  in  our  spiritual  warfare,  to 
charge  ourselves  superfluously.  The  fuhiess  of  one  thing, 
hinders  the  receiving  and  admittance  of  any  other,  especially  of 


108  A  COMMENTARY    TTI'ON 

things  so  opposite  as  these  fuhiesscs  are.  Be  not  drunJc  with 
wine,  u-Jierein  is  excess,  but  be  ye  Jilted  ivith  the  Holy  Ghost, 
saitli  the  Apostle,  (Ephes.  v.  18.)  That  is  a  brutish  fulness, 
-which  makes  a  man  no  man ;  this  Divine  fulness  makes  him 
more  than  a  man  ;  it  were  happy  to  be  so  filled  with  this,  as 
that  it  might  be  called  a  kind  of  drunkenness,  as  it  was  with 
the  Apostles.     (Acts  ii.) 

Be  sober.']  Or  watch.  The  word  signifies  both,  and 
Avith  good  reason;  for  you  know  the  unsober  cannot  watch. 
Now  though  one  main  part  of  sobriety,  and  that  which  more 
properly  and  particularly  bears  this  name,  viz.,  temperance  in 
meat  and  drink,  is  here  intended  ;  and  though  against  the 
opposite  to  this,  not  only  the  purity  and  spirituality  of  religion, 
but  even  moral  virtue  inveighs  as  its  special  enemy,  yea  nature 
itself;  and  they  that  only  naturally  consider  the  body  and  its 
interest  of  life  and  health,  find  reason  enough  to  cry  down  this 
base  intemperance,  which  is  so  hateful  by  its  own  deformity, 
and  withal  carries  its  punishment  along  with  it ;  although  (I 
say)  this  sobriety  is  indeed  most  necessary  for  the  preservation 
of  grace  and  of  the  spiritual  temper  of  the  soul,  and  is  here 
intended,  yet  I  conceive,  it  is  not  all  that  is  here  meant ;  the 
word  is  more  general,  comprehending  the  moderate  and  sober 
use  of  all  things  w^orldly.  As  the  Apostle  savs,  6* rrcZ  vj)  the 
loins  of  your  mind,  so  it  is  to  be  understood,  let  your  minds 
be  sober,  all  your  affections  inwardly  attempered  to  your 
spiritual  condition,  not  glutting  yourselves  with  fleshy  and 
perishing  delights  of  any  kind ;  for  the  more  you  take  in  of 
these,  the  less  you  shall  have  of  spiritual  comfort  and  of  this 
perfect  hope.  They  that  pour  out  themselves  upon  present 
delights,  look  not  like  strangers  here,  and  hopeful  expectants 
of  another  life  and  better  pleasures. 

And  certainly,  the  Captain  of  our  salvation  will  not  own 
them  for  his  followers,  who  lie  down  to  drink  of  these  waters, 
but  only  such  as  in  passing  take  of  them  with  their  hand.  As 
excessive  eating  or  drinking  both  makes  the  body  sickly  and 
lazy,  fit  fur  nothing  but  sleep,  and  besots  the  mind,  as  it  cloys 


TIIK    FIRST    EPISTLE    OF    PETEK.  109 

up  with  filtliy  crudities  tlio  way  tlirouoli  which  tlic  spirit  should 
pass,  bemiring  thcni,  and  making  thcni  move  heavily,  as  a 
coach  in  a  deep  way  ;  thus  doth  all  immoderate  use  of  the 
world  and  its  delights,  wrong  the  soul  in  its  spiritual  condition, 
makes  it  sickly  and  feeble,  full  of  spiritual  distempers  and 
inactivity,  benumbs  the  graces  of  the  Spirit,  and  fills  the  soul 
with  sleepy  vapoui's,  makes  it  grow  secure  and  heavy  in  spiritual 
exercises,  and  obstructs  the  way  and  motion  of  the  Spirit  of 
God  in  the  soul.  Therefore,  if  you  would  be  spiritual,  health- 
ful, and  vigorous,  and  enjoy  much  of  the  consolations  of 
Pleaven,  be  sparing  and  sober  in  those  of  the  earth,  and  what 
you  abate  of  the  one,  shall  be  certainly  made  up  in  the  other. 
Health,  with  a  good  constitution  of  body,  is  more  a  constant 
permanent  pleasure,  than  that  of  excess,  and  a  momentary 
pleasing  of  the  palate  :  thus,  the  comfort  of  this  hope,  is  a  more 
refined  and  more  abiding  contentment,  than  any  that  is  to  be 
found  in  the  passing  enjoyments  of  this  world  ;  and  it  is  a 
foolish  bargain  to  exchange  a  drachm  of  the  one  for  many 
pounds  of  the  other.  Consider  liow  prcssingly  the  Apostle  St. 
Paul  reasons,  (1  Cor.  ix.  25,)  And  every  man  that  striveth 
for  the  mastery^  is  temperate  in  all  thimjs.  And  take  withal 
our  Saviour's  exhortation  :  Be  sober  and  ivatch,for  ye  know 
not  at  ivhat  hour  your  Lord  will  come.     (Matt.  xxv.  13.) 

The  double-minded  man  (says  St.  James)  is  unstable  in  all 
his  ivays,  (Jam.  i.  8).  Although  the  word  usually  signifies 
deceitfulness  and  dissimulation  of  mind, — answering  to  the 
Hebrew  phrase,  a  heart  and  a  heart, — yet  here  I  conceive  it 
hath  another  sense,  agreeable  to  the  Apostle's  present  discourse 
and  scope  ;  it  implies  doubtfulness  and  unsettled  wavering  of 
mind. 

It  is  impossible  that  the  course  of  life  can  be  any  other  than 
uneven  and  incomposed,  if  the  spring  of  it,  the  heart,  whence 
are  the  issues  of  life,  be  so.  A  man  that  is  not  agreed  within, 
not  of  one  mind  with  himself,  although  there  were  nothing  to 
trouble  or  alter  him  from  without,  that  inward  commotion  is  a 
sufficient   principle   and   cause  of  inconstancy.      How  much 


110  A  COMMENTARY  UPON 

more  then  must  he  waver,  when  he  is  assaulted,  and  beat  upon 
by  outward  oppositions  !  He  is  like  the  waves  of  the  sea,  of 
himself  ever  fluctuating  to  and  fro,  according  to  the  natural 
instability  of  that  element,  and  at  the  same  time  exposed  to 
the  tossings  of  all  the  waves  that  arise. 

It  is,  therefore,  in  religion  a  main  thing,  to  have  the  heart 
established  and  fixed  in  the  belief  and  hope  of  the  great  things 
we  look  for :  this  will  beget  strength  of  resolution,  and  con- 
stancy in  action,  and  in  suffering  too.  And  this  is  here  our 
Apostle's  great  intent,  to  ballast  the  souls  of  his  brethren  with 
this  firm  belief,  that  they  might  sail  even  and  steady  in  those 
seas  of  trouble.  AVherefore,  (says  he,)  if  these  things  we  have 
spoken  be  thus,  if  there  is  indeed  truth  in  them,  and  you  be- 
lieve it  to  be  so,  what  remains  then,  but  to  resolve  for  it  upon 
any  terms,  to  fit  out  for  the  journey,  whatsoever  be  the  diffi- 
culties, and  amid  them  all  to  keep  up  the  soul  by  that  certain 
hope  that  will  not  disappoint  us  ? 

What  he  hath  said  before,  is,  as  it  were,  shewing  them  some 
fruits,  some  clusters  of  grapes,  of  that  promised  land ;  and 
this  exhortation  is  answerable  to  Caleb's  words,  (Numb.  xiii. 
80,)  Seeing  it  so  good  a  land,  lei  iis  go  up  and  j^ossess  if. 
Though  there  be  fleshly  objects,  sons  of  Anak,  giants  of 
temptations,  and  afflictions,  and  sins  to  be  overcome,  ere  it  be 
ours,  yet  it  is  well  worth  all  our  labour,  and  our  God  hath 
ascertained  us  of  the  victory,  and  given  us  by  his  own  word, 
undoubted  hope  of  possessing  it. 

Tliat  which  he  principally  exhorts  unto  in  this  verse,  is,  the 
right  placing  and  firm  continuing  of  our  hope.  When  we 
consider  how  much  of  our  life  is  taken  up  this  way,  in  hoping 
for  things  we  have  not,  and  that  even  they  who  have  most  of 
what  others  are  desiring  and  pursuing,  are  still  hoping  for 
somewhat  further,  that  when  men  have  attained  one  thing, 
though  it  be  something  they  promised  themselves  to  rest  con- 
tented withal,  yet  presently  upon  obtaining  it,  hope  begins  to 
find  out  some  new  matter  for  itself ;  I  say,  considering  the  in- 
cessant working  of  this  passion  throughout  our  life,  it  is  of 


THE    FIRST    EPISTLE    OF    PETER.  Ill 

very  much  concernment  for  us  to  give  it  a  right  object,  and 
not  still  to  be  living  in  vanity  and  uncertainty.  Here  is,  then, 
that  for  our  hope  to  apply  itself  to,  after  which  it  needs  not 
change,  nor  can  change  without  the  greatest  loss.  Hope  for 
the  (jrace  that  is  coming  at  the  revelation  of  Jesus  Christ ; 
bestow  all  your  hope  on  this,  and  recall  it  not.  Hope  perfectly, 
and  to  the  end. 

The  other  part  of  the  exhortation  relates  to  this  as  the  main 
end,  and  in  the  original  runs  in  this  form:  Wherefore,  girding 
7ip  the  loins  of  your  mind,  being  sober,  hope.  And  to  the 
end  that  hope  may  be  the  more  perfect  and  endure  to  the  end, 
and  be  more  like  itself,  i.  e.  heavenly,  your  minds  must  be 
freed  from  the  earth,  that  they  may  set  for  Heaven.  And  this 
is  expressed  in  two  several  words,  but  both  meaning  much  the 
same  thing  :  that  temper  of  sobriety,  and  that  posture  of  being 
girt,  are  no  other  than  the  same  removal  of  earthly-minded- 
ness  and  incumbering  cares  and  desires  of  earthly  things. 

Gird  up  the  loins.^  The  custom  of  those  countries  was, 
that  wearing  long  garments,  they  trussed  them  up  for  work  or 
a  journey.  Chastity  is  indeed  a  Christian  grace,  and  a  great 
part  of  the  soul's  freedom  and  spiritualness,  and  fits  it  much 
for  Divine  things,  yet  I  think  it  is  not  so  particularly  and  en- 
tirely intended  in  this  expression,  as  St.  Jerome  and  others 
take  it ;  for  though  the  girding  of  the  loins  seemed  to  them  to 
favour  that  sense,  it  is  only  an  allusion  to  the  manner  of  gird- 
ing up  which  was  then  used ;  and  besides,  the  Apostle  here 
makes  it  clear  that  he  meant  somewhat  else  ;  for  he  says,  llie 
loins  of  your  minds.  Gather  up  your  affections  that  they  hang- 
not  down  to  hinder  you  in  your  race,  and  so,  in  your  hopes 
of  obtaining ;  and  do  not  only  gather  them  up,  but  tie  them 
up,  that  they  fall  not  down  again,  or  if  they  do,  be  sure  to  gird 
them  straiter  than  before.  Thus  be  still  as  men  prepared  for 
a  journey,  tending  to  another  place.  This  is  not  our  home, 
nor  the  place  of  our  rest :  therefore  our  loins  must  be  still  girt 
up,  our  affections  kept  from  training  and  dragging  down  upon 
the  earth. 


112  A    COMMENTAllY    UPON 

INIen  wlio  arc  altogetlier  earthly  and  profane,  are  so  far  from 
girding  uj)  the  loins  of  their  mind,  that  tliey  set  them  wholly 
downwards.  The  very  highest  part  of  their  soul  is  glued  to 
the  earth,  and  they  are  daily  partakers  of  the  serpent's  curse, 
they  go  on  their  belly  and  eat  the  dust  :  they  mind  cart  lily 
Ihlncjs.  (Phil.  iii.  19.)  Now  this  disposition  is  inconsistent 
with  grace  ;  but  they  that  are  in  some  measure  truly  godly, 
though  they  grovel  not  so,  yet  may  be  somewhat  guilty  of  suf- 
fering their  affections  to  fall  too  low,  that  is,  to  be  too  much 
conversant  with  vanity,  and  further  engaged  than  is  meet,  to 
some  things  that  are  worldly  ;  and  by  this  means  they  may 
abate  of  their  heavenly  liojies,  and  render  them  less  perfect, 
less  clear  and  sensible  to  their  souls. 

And  because  they  are  most  subject  to  take  this  liberty  in 
the  fair  and  calm  weather  of  prosperity,  God  doth  often  wisely 
and  mercifully  cause  rough  blasts  of  affliction  to  arise  upon 
them,  to  make  them  gather  their  loose  garments  nearer  to  them, 
and  gird  them  closer. 

Let  us  then  remember  our  way,  and  where  we  are,  and  keep 
our  garments  girt  up,  for  we  walk  amidst  thorns  and  briers 
which,  if  we  let  them  down,  will  entangle  and  stop  us,  and 
possibly  tear  our  garments.  We  walk  through  a  world  where 
there  is  much  mire  of  sinful  pollutions,  and  therefore  it  cannot 
but  defile  them  :  and  the  crowd  we  are  among,  will  be  ready 
to  tread  on  them,^ea,  our  own  feet  may  be  entangled  in  them, 
and  so  make  us  stumble  and  possibly  fall.  Our  only  safest 
way  is  to  gird  up  our  affections  wholly. 

This  jK'rfect  hope  is  enforced  by  the  whole  strain  of  it :  for 
well  may  we  fix  our  hope  on  that  happiness  to  which  we  are 
appointed  in  the  eternal  election  of  God,  (ver.  2,)  and  born  to 
it  by  our  new  birth,  (ver.  3,  4,)  and  preserved  to  it  by  his  al- 
mighty })owcr,  (ver.  .j,)  and  cannot  be  cut  short  of  it  by  all  the 
afflictions  and  oppositions  in  the  way;  no,  nor  so  much  as  de- 
prived by  them  of  our  present  joy  and  comfort  in  tlie  assurance 
of  it,  (ver.  6,  7,  8,  9).  And  then,  being  taught  the  great- 
ness and  excellency  of  that  blessed  salvation,  by  the  doctrine  of 


TTIE  FinST  El'ISTLE  OF  PETER. 


113 


the  Prophets  and  Apostles,  and  the  achniration  of  Angels,  all 
these  conspire  to  confirm  our  hope,  to  make  it  perfect  and  pcr- 
•severinfj  to  the  end. 

And  we  may  also  learn  by  the  forcooing  doctrine,  that  this 
is  the  place  of  our  trial  and  conflict,  but  the  place  of  our  rest 
is  above.  We  must  here  have  our  loins  (jirf,  but  when  we 
come  there,  we  may  Avear  our  long  white  robes  at  their  full 
length  without  disturbance,  for  there  is  nothing  there  but 
peace,  and  without  danger  of  defilement,  for  no  unclean  thing 
is  there,  yea  the  streets  of  that  new  Jerusalem  are  paved  with 
gold.  To  Him  then,  who  hath  prepared  that  city  for  us,  let 
us  ever  give  praise. 

Ver.  14.    As  obedient  children,  not  fashioning  yourselves  according  to 
the  former  lusts,  in  your  ignorance. 

15.     But  as  he  which  hath  called  you  is  holy,  so  be  ye  holy  in  all 
manner  of  conversation. 

IG,     Because  it  is  written,  Be  ye  holy,  for  I  am  holy. 

Thy  word  is  a  lamp  unto  my  feet^  says  David,  and  a  light 
unto  my  paths  (Psal.  cxix.  105) :  not  only  comfortable,  as  light 
is  to  the  eyes,  but  withal  directive,  as  a  lamp  to  his  feet. 
Thus  here,  the  Apostle  doth  not  only  furnish  consolation 
against  distress,  but  exhorts  and  directs  his  brethren  in  the 
way  of  holiness,  without  which,  the  apprehension  and  feeling 
of  those  comforts  cannot  subsist. 

This  is  no  other  than  a  clearer  and  fuller  expression,  and 
further  pressing  of  that  sobriety  and  spiritualness  of  mind  and 
life,  which  he  jointly  exhorted  unto,  with  that  duty  of  perfect 
hope,  (ver.  13,)  as  inseparably  connected  with  it.  If  you  would 
enjoy  this  hope,  be  not  conformed  to  the  lusts  of  your  former 
ignorance,  but  he  holy. 

There  is  no  doctrine  in  the  world  either  so  pleasant  or  so 
pure  as  that  of  Christianity  :  it  is  matchless,  both  in  sweetness 
and  holiness.  The  faith  and  hope  of  a  Christian  have  in  them 
an  abiding  precious  balm  of  comfort ;  but  this  is  never  to  be 
so  lavished  away,  as  to  be  poured  into  the  puddle  of  an  impure 

Vol.  I.  I 


114  A  COMMENTARY  UPON 

conscience :  no,  that  were  to  lose  it  unworthily.  As  many  aa 
have  this  hope  purify  themselves,  even  as  He  is  pure.  (1  John 
iii.  ,'3.)  Here  they  are  commanded  to  be  holy  as  He  is  holy. 
Faith  first  purifies  the  heart,  (Acts  xv.  9,)  empties  it  of  the 
love  of  sin,  and  then  fills  it  with  the  consolation  of  Christ  and 
the  hope  of  glory. 

It  is  a  foolish,  niisgrounded  fear,  and  such  as  argues  inexpe- 
rience of  the  nature  and  workings  of  Divine  grace,  to  imagine 
that  the  assured  hope  of  salvation  will  beget  unholiness  and 
])resumptuous  boldness  in  sin,  and  that  therefore  the  doctrine 
of  that  assurance  is  a  doctrine  of  licentiousness.  Our  Apostle, 
we  see,  is  not  so  sharp-sighted  as  these  men  think  themselves ; 
he  apprehends  no  such  matter,  but  indeed  sup])oses  the  con- 
trary as  unquestionable ;  he  takes  not  assured  hope  and  holi- 
ness as  enemies,  but  joins  them  as  nearest  friends  :  //ope  2J<^>'' 
fecf.ly  and  be  holy. 

They  are  mutually  strengthened  and  increased  each  by  the 
other.  The  more  assurance  of  salvation,  the  more  holiness, 
the  more  delight  in  it,  and  study  of  it,  as  the  only  way  to  that 
end.  And  as  labour  is  most  pleasant  when  we  are  made  surest 
it  shall  not  be  lost,  nothing  doth  make  the  soul  so  nimble  and 
active  in  obedience  as  this  oil  of  gladness,  this  assured  hope  of 
glory.  Again,  the  more  holiness  there  is  in  the  soul,  the 
clearer  always  is  this  assurance ;  as  we  see  the  face  of  the 
lieavens  best  when  there  are  fewest  clouds.  The  greatest 
affliction  doth  not  damp  this  hope  so  much  as  the  smallest  sin — 
yea,  it  may  be  the  more  lively  and  sensible  to  the  soul  by 
affliction  ;  but  by  sin  it  always  suffers  loss,  as  the  experience 
of  all  Christians  does  certainly  teach  them. 

The  Apostle  exhorts  to  obedience,  and  enforceth  it  by  a 
most  persuasive  reason.  His  exhortation  is,  I.  Negative,  Not 
fashioning  yourselves.     II.  Positive,  Be  ye  holy. 

I.  For  the  negative  part  of  the  exhortation.  That  from 
\vhich  he  would  remove  and  separate  them,  is  Jousts :  this  is  in 
Scripture  the  usual  name  of  all  the  irregular  and  sinful  desires 
o''  the  heart,  both  the  polluted  habits  of  them  and  their  cor- 


THE  FIRST  KPISTT-E  OF  PETER.  115 

rupt  streams,  botli  as  tlicy  exist  within,  and  as  they  outwardly 
Vent  tliemsclves  in  the  lives  of  men.  The  Apostle  St.  John 
(1  John  ii.  17)  calls  it  the  Lust  of  the  world,  and  (verse  15) 
Love  of  the  ivorld ;  and  th\?n  (verse  16)  branches  it  into 
those  three,  which  are,  indeed,  the  base  anti-trinity  that  the 
world  worships,  The  lust  of  the  eyes,  the  lust  of  the  flesh,  and 
the  pride  of  life. 

The  soul  of  man,  unconverted,  is  no  other  than  a  den  of 
impure  lusts,  wherein  dwell  pride,  uncleanness,  avarice,  malice, 
&c.,  just  as  Babylon  is  described,  Revel,  xviii.  2,  or  as  Isai. 
xiii.  21.  Were  a  man's  eyes  opened,  he  would  as  much  abhor 
to  remain  with  himself  in  that  condition  as  to  dwell  in  a  house 
full  of  snakes  and  serpents,  as  St.  Austin  says.  And  the  first 
part  of  conversion  is  at  once  to  rid  the  soul  of  these  noisome 
inhabitants ;  for  there  is  no  one  at  all  found  naturally  vacant 
and  free  from  them.  Thus  the  Apostle  here  expresses  of  the 
believers  to  whom  he  wrote,  that  these  lusts  were  theirs  before, 
in  their  ignorance. 

There  is  a  truth  implied  in  it,  viz.,  that  all  sin  arises  from 
some  kind  of  ignorance,  or,  at  least,  from  present  inadvertence 
and  inconsideration,  turning  away  the  mind  from  the  light ; 
which  therefore,  for  the  time,  is  as  if  it  were  not,  and  is  all  one 
with  ignorance  in  the  effect.  And  therefore  the  works  of  sin 
are  all  called  works  of  darkness  ;  for  were  the  true  visage  of 
sin  seen  by  a  full  light,  undressed  and  unpainted,  it  were  im- 
possible, while  it  so  appeared,  that  any  one  soul  could  be  in  love 
with  it ;  it  would  rather  fly  it,  as  hideous  and  abominable.  But 
because  the  soul  unrenewed  is  all  darkness,  therefore  it  is  all 
lust  and  love  of  sin  ;  there  is  no  order  in  it,  because  no  light. 
As  at  the  first  in  the  world,  confusion  and  darkness  went  toge- 
ther, and  darkness  was  upon  the  face  of  the  deep,  it  is  so  in 
the  soul ;  the  more  ignorance,  the  more  abundance  of  lusts. 

That  light  which  frees  the  soul,  and  rescues  it  from  the  very 
kingdom  of  darkness,  must  be  somewhat  beyond  that  which 
nature  can  attain  to.     All  the  light  of  philosophy,  natural  and 

moral,  is  not  sufficient,  yea,  the  very  knowledge  of  the  law, 

12 


116  A,  COMMENTARY    UTOX 

severed  from  Christ,  serves  not  so  to  enlighten  and  renew  the 
soul,  as  to  free  it  from  the  darkness  or  ignorance  here  spoken  of; 
for  our  Apostle  writes  to  Jews  who  knew  the  law,  and  were  in- 
structed in  it  before  their  conversion,  yet  he  calls  those  times, 
wherein  Christ  was  unknown  to  them,  the  times  of  their  iyno- 
rance.  Though  the  stars  shine  never  so  bright,  and  the  moon 
witli  them  in  its  full,  yet  they  do  not  altogether  make  it  day  ; 
still  it  is  night  till  the  sun  appear.  Therefore  the  Hebrew 
doctors,  upon  that  Avord  of  Solomon's,  Vanity  of  vanities,  all  is 
vanity,  say,  Vana  etiam  lex,  donee  venerit  Messias :  Vain 
even  the  law,  until  jNIessiah  come.  Therefore  of  him  Zacharias 
says,  The  day-spring  from  on  hiyh  hatJi  visited  us,  to  give 
light  to  them  that  sit  in  darkness  and  in  the  shadow  of  death, 
and  to  guide  our  feet  into  the  way  of  peace,  Luke  i.  78,  79. 

A  natural  man  may  attain  to  very  much  acquired  knowledge 
of  the  doctrine  of  Christ,  and  may  discourse  excellently  of 
it,  and  yet  still  his  soul  be  in  the  chains  of  darkness,  fast 
locked  up  under  the  ignorance  here  mentioned,  and  so  lie  may 
be  still  of  a  carnal  mind,  in  subjection  to  these  lusts  of  igno- 
rance. 

The  saving  light  of  faith  is  a  beam  of  the  Sun  of  Righte- 
ousness  himself,  that  he  sends  into  the  soul,  by  which  he  makes 
it  discern  his  incomparable  beauties,  and  by  that  sight  alienates 
it  from  all  those  lusts  and  desires,  which  do  then  appear  to 
be  what  indeed  they  are,  vilcness  and  filthiness  itself,  making 
the  soul  wonder  at  itself  how  it  could  love  such  base  trash  so 
long,  and  fully  resolve  now  on  the  choice  of  Jesus  Christ,  the 
chief  among  ten  thousands,  (C'ant.  v,  10,)  yea,  the  fairest  of 
the  children  of  men,  (Psal,  xlv.  2,)  for  that  he  is  withal  the  only 
begotten  Son  of  God,  the  brightness  of  his  Father's  glory, 
and  the  express  image  of  his  person,  (Heb.  i.  3.) 

The  soul,  once  acquainted  with  him,  can,  with  disdain,  turn 
oft' all  the  base  solicitations  and  imjjortunities  of  sin,  and  com- 
mand them  away  that  formerly  had  command  over  it,  though 
they  plead  former  familiarities  and  the  interest  they  once 
had  in  the  heart  of  the  Christian  before  it  was  enlightened 


THE  FIRST  EPISTLF,   OF  PRTER.  117 

and  renewed.  He  can  well  tell  them,  after  his  sight  of  Christ, 
that  it  is  true,  while  he  knew  no  better  pleasures  than  they 
were,  he  thought  them  lovely  and  pleasing,  but  that  one  glance 
of  the  face  of  Jesus  Christ  hath  turned  them  all  into  extreme 
blackness  and  deformity  ;  that  so  soon  as  ever  Christ  appeared 
to  him,  they  straightway  lost  all  their  credit  and  esteem  in  his 
heart,  and  have  lost  it  for  ever ;  they  need  never  look  to  re- 
cover it  any  more. 

And  it  is  by  this  that  the  Apostle  enforceth  this  dehortation. 
It  is  true,  that  the  lusts  and  vanities  that  are  in  request  in  the 
world,  were  so  with  you,  but  it  was  when  you  were  blind,  they 
were  the  lusts  of  your  ignorance  ;  but  now  you  know  how  ill 
they  will  suit  with  the  light  of  that  Gospel  which  you  profess, 
and  that  inward  light  of  faith  which  is  in  the  souls  of  such  as 
be  really  believers. 

Therefore,  seeing  you  have  renounced  them,  keep  them  still 
at  that  distance  ;  not  only  never  admit  them  more  to  lodge 
within  you  ;  that  surely  you  cannot  do  ;  but  do  not  so  much 
as  for  custom  sake,  and  in  compliance  with  the  world  about 
you,  outwardly  conform  yourselves  to  any  of  them,  or  make 
semblance  to  partake  of  them  :  as  St.  Paul  says,  Have  no  more 
fellowship  ivifh  the  unfruitful  ivorks  of  darkness,  hut  rather 
reprove  them  (Eph.  v.  11)  :  reprove  them  by  your  carriage 
and  let  the  light  of  your  holy  lives  discover  their  foulness. 

II.  We  have  the  positive  part  of  the  Apostle's  exhortation, 
Be  ye  holy.  This  includes  the  former,  the  renouncing  of  the 
lusts  and  pollutions  of  the  world,  both  in  heart  and  life  ;  and 
adds  to  it,  further,  the  filling  of  their  room,  being  cast  out,  with 
the  beautifying  graces  of  the  Spirit  of  God,  and  the  acting  of 
those  graces  in  their  whole  conversation  both  in  private  and 
abroad,  in  conversing  with  themselves,  and  conversing  with 
others,  whether  good  or  bad,  in  a  constant  even  course,  still 
like  themselves,  and  like  Him  who  hath  called  them  :  for  it  is  a 
most  unseemly  and  unpleasant  thing,  to  see  a  man's  life  full  of 
ups  and  downs,  one  step  like  a  Christian,  and  another  like  a 


118  A  COMMENTAKY  UPON 

■worldling  ;  it  cannot  choose  but  both  pain  himself  and  mar  the 
edification  of  others. 

Bat  as  he  which  hath  called  you  is  holy.'\  Consider  whose 
you  are,  and  you  cannot  deny  that  it  becomes  you  to  be  holy. 
Consider  your  near  relation  to  the  holy  God  ;  this  is  expressed 
two  ways,  namely.  As  children,  and  yls  he  ivhich  hath  called 
you ;  M'hicli  is  all  one  as  if  he  had  said,  hath  begotten  you  again. 
The  very  outward  vocation  of  those  who  profess  Christ,  presseth 
holiness  upon  them,  but  the  inward  vocation  far  more.  You 
were  running  to  destruction  in  the  way  of  sin,  and  there  was  a 
voice  which,  together  with  the  Gospel  preached  to  your  ear, 
spake  into  your  heart,  and  called  you  back  from  that  ])ath  of 
death  to  the  way  of  holiness,  which  is  the  only  way  of  life.  He 
hath  severed  you  from  the  mass  of  the  profane  world,  and 
picked  you  out  to  be  jewels  for  himself.  He  hath  set  you 
apart  for  this  end,  tliat  you  maybe  holy  to  Him;  (as  the 
Hebrew  word  which  signifies  holiness,  imports  setting  apart, 
or  fitting  for  a  peculiar  use  ;)  be  not  then  untrue  to  His  design. 
He  hath  not  called  yon  to  uncleanness,  but  itnto  holiness 
(1  Thess.  iv.  7)  :  therefore  be  ye  holy.  It  is  sacrilege  for 
you  to  dispose  of  yourselves  after  the  impure  manner  of  the 
world,  and  to  apply  yourselves  to  any  profane  use,  whom  God 
hath  consecrated  to  himself. 

yls  children.']  This  is,  no  doubt,  relative  to  that  which  he 
spoke  (verse  3)  by  way  of  thanksgiving  ;  and  that  I'Vhcrefore, 
in  the  IStli  verse,  draws  it  down  hither  by  way  of  exhortation. 
Seeing  you  are,  by  a  spiritual  and  new  birth,  the  children  of  so 
great  and  good  a  Father,  who  commands  you  holiness,  be 
obedient  children,  in  being  holy  ;  and  seeing  he  himself  is  most 
holy,  be  like  him  as  his  children,  Be  ye  holy,  as  He  is  holy. 

As  obedient  children.]  Opposed  to  that  expi-ession,  (Eph. 
ii.  2,)  Sons  of  disobedience,  or  nnbelicf,  as  the  word  may  be 
rendered,  and  that  is  always  the  spring  of  disobedience;  sons 
of  mispersuasibleness,  who  will  not  be  drawn  and  persuaded  by 
the  tenderest  mercies  of  God.   Now,  though  this  Hebrew  man^ 


THE    FIRST    EPISTLE    OF    PETER.  119 

ner  of  speech,  Sons  of  obedience,  or  disobedience,  signifies  no 
more  than  obedient  or  disobedient  persons,  yet  it  doth  signify 
tliem  most  emphatically,  and  means  a  high  degree  of  obedience 
or  disobedience :  these  sons  of  disobedience  (verse  2)  are 
likewise  sons  of  ivrath  (verse  3). 

Of  all  children,  the  children  of  God  are  the  most  obliged  to 
obedience,  for  he  is  both  the  wisest  and  the  most  loving  of 
Fathers.  And  the  sum  of  all  his  commands  is  that  which  is 
their  glory  and  happiness,  that  they  endeavour  to  be  like  him, 
to  resemble  their  heavenly  Father.  Be  ye  perfect  as  your 
heavenly  Father  is  perfect,  says  our  Saviour  (Matt.  v.  48). 
And  here  the  Apostle  is  citing  out  of  the  Law  :  Be  ye  holy, 
for  I  am  holy  (Levit.  xi.  44).  Law  and  Gospel  agree  in  this. 
Again :  children  Avho  resemble  their  fathers,  as  they  grow  up 
in  years,  they  grow  the  more  like  to  them  ;  thus  the  children 
of  God  do  increase  in  their  resemblance,  and  are  daily  more 
and  more  renewed  after  his  image.  There  is  in  them  an  innate 
likeness  by  reason  of  his  image  impressed  on  them  in  their  first 
renovation,  and  his  Spirit  dwelling  within  them  ;  and  there  is 
a  continual  increase  of  it  arising  from  their  pious  imitation  and 
study  of  conformity,  which  is  here  exhorted  to. 

The  imitation  of  vicious  men  and  the  corrupt  world  is  here 
forbidden.  The  imitation  of  men's  indiff'erent  customs  is 
base  and  servile ;  the  imitation  of  the  virtues  of  good  men  is 
commendable ;  but  the  imitation  of  this  highest  pattern,  this 
primitive  goodness,  the  most  holy  God,  is  the  top  of  excellency. 
It  is  well  said,  Summa  reliyionis  est  irnitari  quern  colis  :  The 
essence  of  religion  consists  in  the  imitation  of  Him  we  worship. 
All  of  us  offer  Him  some  kind  of  worship,  but  few  seriously 
study  and  endeavour  this  blessed  conformity. 

There  is  unquestionably,  among  those  who  profess  themselves 
the  people  of  God,  a  select  number  who  are  indeed  his  children, 
and  bear  his  image  both  in  their  hearts  and  in  their  lives ;  this 
impression  of  holiness  is  on  their  souls  and  their  conversation  ; 
but  with  the  most,  a  name  and  a  form  of  godhness  are  all  they 
have  for  religion.     Alas  !  we  speak  of  holiness,  and  we  hear  of 


120  A    CO]\niEXTAllY    UPON 

it,  and  ii  may  be  we  connucnd  it,  but  we  act  it  not ;  or,  if  we 
do,  it  is  but  an  acting  of  it,  in  the  sense  in  which  the  word  is 
often  taken  for  a  personated  acting,  as  on  a  stage  in  the  sight 
of  men  ;  not  as  in  the  sight  of  our  lovely  God,  lodging  it  in 
our  hearts,  and  from  thence  diffusing  it  into  all  our  actions. 
A  child  is  truly  like  his  father,  when  not  only  his  visage  re- 
sembles him,  but  still  more  so  his  mind  and  inward  disposition  ; 
thus  are  the  true  children  of  God  like  their  heavenly  Father 
in  their  words  and  in  their  actions,  but  most  of  all  in  heart. 

It  is  no  matter  though  the  profane  world  (which  so  hates 
God  that  it  cannot  endure  his  image)  do  mock  and  revile  ;  it 
is  thy  honour  to  be,  as  David  said,  (2  Sam.  vi.  22,)  thus  more 
vile,  in  growing  still  more  like  unto  Him  in  holiness.  What 
though  the  polite  man  count  thy  fashion  a  little  odd  and  too 
precise,  it  is  because  he  knows  nothing  above  that  model  of 
goodness  which  he  hath  set  himself,  and  therefore  approves  of 
nothing  beyond  it :  he  knows  not  God^  and  therefore  doth  not 
discern  and  esteem  what  is  most  like  him.  When  courtiers 
come  down  into  the  country,  the  common  homebred  people 
possibly  think  their  habit  strange ;  but  they  care  not  for  that, 
it  is  the  fashion  at  court.  What  need,  then,  that  the  godly 
should  be  so  tender-foreheaded,  as  to  be  put  out  of  countenance 
because  the  world  looks  on  holiness  as  a  singularity  ;  it  is  the 
only  fashion  in  the  highest  court,  yea,  of  the  King  of  Kings 
himself. 

For  I  am  liohj.']  As  it  will  raise  our  endeavour  high,  to 
look  on  the  highest  pattern,  so  it  will  lay  our  thoughts  low 
concerning  ourselves.  Men  compare  themselves  with  men,  and 
readily  with  the  worst,  and  flatter  themselves  with  that  coni- 
l)arative  betterness.  This  is  not  the  way  to  see  our  spots,  to 
look  into  the  muddy  streams  of  profane  men's  lives  ;  but  look 
into  the  clear  fountain  of  the  word,  and  there  we  may  both 
discern  and  wash  them.  Considir  tlie  infinite  holiness  of  God, 
and  this  will  humble  us  to  the  dust.  When  Isaiah  saw  the 
glory  of  tile  l.ord,  and  heard  the  Serajjhim  cry,  Hohj,  holy, 
/tuly,    he   cried  out  of  his  own  and  the  people's    unholincss, 


THE  FIRST  EPISTLE  OF  PETEIl.  121 

JVoe  is  mo,  for  I  am  undone,  for  I  am  a  man  of  unclean 
lijjs,  and  I  dwell  in  the  midst  of  a  people  of  unclean  lips ; 
for  mine  eyes  have  seen  the  King,  the  Lord  of  Hosts. 
(Chap.  vi.  3,  4.) 

Ver,  1 7.  And  if  ye  call  on  the  Father,  \vho  without  respect  of  persons 
judgeth  according  to  every  man's  work,  pass  the  time  of  your  sojourning 
here  in  feai-. 

Tlie  temptations  which  meet  a  Christian  in  the  world,  to  turn 
him  aside  from  the  straight  way  of  obedience  and  hohness,  are 
either  such  as  present  the  hope  of  some  apparent  good,  to  draw 
liim  from  that  way,  or  the  fear  of  some  evil,  to  drive  and 
affright  him  from  it :  and  therefore  the  word  of  God  is  much 
in  strengthening  the  Christian  mind  against  these  two ;  and  it 
doth  it  especially,  by  possessing  it  both  with  hopes  and  fears  of 
a  higher  nature,  that  do  by  far  weigh  down  the  other. 

The  most  frequent  assaults  of  temptation  are  upon  these  two 
passions  of  the  mind  ;  therefore  they  are  chiefly  to  be  fortified 
and  defended,  by  a  hope  and  fear  opposite  to  those  that  do 
assault  us,  and  sufficiently  strong  to  resist  and  repel  them. 

These  two,  therefore,  our  Apostle  here  urges  :  1.  The  hope 
of  that  glory  which  the  Gospel  propounds,  and  so  outbids  all 
the  proffers  of  the  world,  both  in  the  greatness  and  the  certainty 
of  its  promises.  2.  The  fear  of  God,  the  greatest  and  justest 
judge,  alone  worthy  to  be  feared  and  reverenced;  the  highest 
anger  and  enmity  of  all  the  world  being  less  than  nothing,  in 
comparison  of  his  smallest  displeasure.     We  have  here, 

I.  This  fear.  II,  The  reason  enforcing  it.  III.  The 
term  or  continuance  of  it. 

I.  The  fear  itself — In  fear.  But  how  suits  this  with  the 
high  discourse  that  went  before,  of  perfect  assured  hope,  of 
faith,  and  love,  and  joy,  yea,  joy  unspeakable  and  glorious, 
arising  out  of  these  ?  How  are  all  those  excellencies  fallen,  as 
it  were,  into  a  dungeon,  when  fear  is  mentioned  after  them  ! 
Doth  not  the  Apostle  St.  John  say,  that  True  love  casteth  out 
fear  ?  (1  John  iv.  18.)  And  is  it  not  more  clearly  opposite  to 
perfect  or  assured  hope,  and  to  faith  and  joy  ? 


122  A    COMMENTARY   UPON 

If  ye  understand  it  aright,  this  is  such  a  fear  as  doth  not 
prejudice,  but  preserve  those  other  graces,  and  the  comfort  and 
joy  that  arise  from  tliem  ;  and  they  all  agree  so  well  Avith  it, 
that  they  are  naturally  helps  to  each  other. 

It  were  superfluous  to  insist  on  the  defining  of  this  passion 
of  fear,  and  the  manifold  distinctions  of  it,  either  with  philoso- 
phers or  divines.  The  fear  here  recommended  is,  out  of 
question,  a  holy  self-suspicion  and  fear  of  offending  God, 
which  may  not  only  consist  with  assured  hope  of  salvation,  and 
with  faith,  and  love,  and  spiritual  joy,  but  is  their  inseparable 
companion  ;  as  all  divine  graces  are  linked  together,  (as  the 
heathens  said  of  their  three  graces,)  and,  as  they  dwell  toge- 
ther, they  grow  or  decrease  together.  The  more  a  Christian 
believes,  and  loves,  and  rejoices  in  the  love  of  God,  the  more 
unwilling  surely  he  is  to  displease  him,  and  if  in  danger  of 
displeasing  him,  the  more  afraid  of  it ;  and,  on  the  other  side, 
this  fear  being  the  true  principle  of  a  wary  and  holy  conversa- 
tion, fleeing  sin,  and  the  occasions  of  sin,  and  temptations  to  it, 
and  resisting  them  when  they  make  an  assault,  is  as  a  watch  or 
guard  that  keeps  out  the  enemies  and  disturbers  of  the  soul, 
and  so  preserves  its  inward  peace,  keeps  the  assurance  of  faith 
and  hope  unmolested,  and  that  joy  Avhicli  they  cause,  and  the 
intercourse  and  societies  of  love  betwixt  the  soul  and  her 
beloved,  uninterrupted :  all  which  are  most  in  danger  when 
this  fear  abates  and  falls  to  slumbei'ing  ;  for  then,  some  notable 
sin  or  other  is  ready  to  break  in  and  put  all  into  disorder,  and 
for  a  time  makes  those  graces,  and  the  comfort  of  them  to 
present  feeling,  as  much  to  seek  as  if  they  were  not  there 
at  all. 

No  wonder,  then,  that  the  Apostle,  having  stirred  up  his 
Christian  brethren,  whatsoever  be  their  estate  in  the  world,  to 
seek  to  be  rich  in  those  jewels  of  faith,  and  hope,  and  love,  and 
spiritual  joy,  and  then,  considering  that  they  travel  amongst  a 
world  of  thieves  and  robbers, — no  wonder,  I  say,  that  he  adds 
this,  advises  them  to  give  those  their  jewels  in  custody,  under 
God,  to  this  trusty. and  watchful  grace  of  godly  fear;  and 


THE  FIRST  ETISTLE  OF  PETER.  123 

havini^  earnestly  cxhoi'tcd  tlicni  to  holiness,  he  is  very  fitly 
particular  in  this  fear,  which  makes  up  so  great  a  part  of  that 
holiness,  that  it  is  often  in  Scripture  named  for  it  all. 

Solomon  calls  it  the  beginning  or  the  foj)  of  ivisdom 
(Prov.  XV,  33)  :  the  word  signifies  both,  and  it  is  both.  The 
beginning  of  it  is  the  beginning  of  wisdom,  and  the  progress 
and  increase  of  it  is  the  increase  of  wisdom.  That  hardy 
rashness  which  many  account  valour,  is  the  companion  of  igno- 
rance ;  and  of  all  rashness,  boldness  to  sin  is  the  most  witless 
and  foolish.  There  is  in  this,  as  in  all  fear,  an  apprehension 
of  an  evil  whereof  we  are  in  danger.  The  evil  is  sin,  and  the 
displeasure  of  God  and  punishment  following  upon  sin.  The 
godly  man  judgeth  wisely,  as  the  truth  is,  that  sin  is  the 
greatest  of  evils,  and  the  cause  of  all  other  evils ;  it  is  a  trans- 
gression of  the  just  law  of  God,  and  so  a  provocation  of  His 
just  anger,  and  the  cause  of  those  punishments,  temporal, 
spiritual,  and  eternal,  which  He  inflicts.  And  then,  consider- 
ing how  mighty  He  is  to  punish,  considering  both  the  power 
and  the  reach  of  his  hand,  that  it  is  both  most  heavy  and 
unavoidable,  all  these  things  may  and  should  concur  to  the 
working  of  this  fear. 

There  is,  no  doubt,  a  great  difference  betwixt  those  two 
kinds  of  fear  that  are  usually  differenced  by  the  names  of 
servile  and  filial  fear ;  but  certainly,  the  most  genuine  fear  of 
the  sons  of  God,  who  call  him  Father,  doth  not  exclude  the 
consideration  of  his  justice  and  of  the  punishment  of  sin  which 
his  justice  inflicts.  We  see  here  it  is  used  as  the  great  motive 
of  this  fear,  that  He  judgeth  every  man  according  to  his 
ivorks.  And  David  in  that  Psalm  wherein  he  so  much  breathes 
forth  those  other  sweet  affections  of  love,  and  hope,  and  delight 
in  God  and  in  his  word,  yet  expresseth  this  fear  even  of  the 
justice  of  God  :  My  flesh,  tremhleth  for  fear  of  thee,  and  I  am 
afraid  of  thy  judgments.  (Psal.  cxix.  120.)  The  flesh  is  to 
be  awed  by  Divine  judgments,  though  the  higher  and  surer 
part  of  the  soul  is  strongly  and  freely  tied  with  the  cords  of 
love.     Temporal  corrections,  indeed,  they  fear  not  so  much  in 


124  A    COMMENTARY    UPON 

themselves,  as  that  impression  of  wrath  that  may  be  upon 
them  for  tlieir  sins.  (Psal.  vi.  1.)  That  is  tlie  main  matter  of 
their  fear,  because  their  happiness  is  in  His  love,  and  the  light 
of  His  countenance,  that  is  their  life.  They  regard  not  how 
the  world  looks  upon  them  ;  they  care  not  who  frown,  so  He 
smile  on  them  ;  because  no  other  enemy  nor  evil  in  the  world 
can  deprive  them  of  this,  but  their  own  sin,  therefore  that  is 
what  they  fear  most. 

As  the  evil  is  great,  so  the  Christian  hath  great  reason  to 
fear  in  regard  of  his  danger  of  it,  considering  the  multitude, 
strength,  and  craft  of  his  enemies,  and  his  own  weakness  and 
unskilfulness  to  resist  them.  And  his  sad  experience  in  being 
often  foiled,  teacheth  him  that  it  is  thus ;  he  cannot  be  igno- 
rant of  it ;  he  finds  how  often  his  own  resolutions  and  pur- 
poses deceive  Wm.  Certainly,  a  godly  man  is  sometimes 
driven  to  Monder  at  his  own  fi-ailty  and  inconstancy.  What 
strange  differences  will  be  betwixt  him  and  himself :  how  high 
and  how  delightful  at  some  times  are  his  thoughts  of  God  and 
the  glory  of  the  life  to  come ;  and  yet,  how  easily  at  another 
time  base  temptations  will  bemire  him,  or,  at  the  least,  molest 
and  vex  him  !  And  this  keeps  him  in  a  continual  fear,  and 
that  fear  in  continual  vigilancy  and  circumspeetness.  When 
he  looks  up  to  God,  and  considers  the  truth  of  his  promises, 
and  the  sufficiency  of  his  grace  and  protection,  and  the  almighty 
strength  of  his  Kedeemer,  these  things  fill  his  soul  with  con- 
fidence and  assurance ;  but  when  he  turns  his  eye  downward 
again  upon  himself,  and  finds  so  much  remaining  corruption 
within,  and  so  many  temptations,  and  dangers,  and  adversaries 
without,  this  forces  him  not  only  to  fear,  but  to  despair  of 
himself;  and  it  should  do  so,  that  his  trust  in  God  may  be 
the  purer  and  more  entire.  Tliat  confidence  in  God  will  not 
make  him  secure  and  presumptuous  in  himself,  nor  that  fear 
of  himself  make  him  diflident  of  God.  This  fear  is  not  oppo- 
site to  faith,  but  high-mindedness  and  presumption  are.  (See 
llom.  xi.  20.)  To  a  natural  man  it  would  seem  an  odd  kind 
of  reasoning,  that  of  the  aposlle,  riiil.  ii.  12,  13;  It  is  God 


THE    FIRST    EPISTLE    OF    PETER.  125 

that  U'orketh  in  yon  to  will  and  to  do  of  his  good  pleasure : 
therefore,  (would  lie  think,)  you  may  save  labour,  you  may  sit 
still  and  not  work,  or,  if  you  work,  you  may  work  fearlessly, 
being  so  sure  of  His  help  :  but  the  A^wstle  is  of  another  mind  ; 
his  inference  is,  Therefore,  work  out  your  own  salvation^  and 
work  it  with  fear  and  trembling. 

But  he  that  hath  assurance  of  salvation,  why  should  he  fear? 
If  there  is  truth  in  his  assurance,  nothing  can  disappoint  him, 
not  sin  itself.  It  is  true ;  but  it  is  no  less  true,  that  if  he  do 
not  fear  to  sin,  there  is  no  truth  in  his  assurance :  it  is  not  the 
assurance  of  faith,  but  the  mispersuasion  of  a  secure  and  profane 
mind.  Suppose  it  so,  that  the  sins  of  a  godly  man  cannot  be 
such  as  to  cut  him  short  of  that  salvation  whereof  he  is  assured ; 
yet  they  may  be  such  as  for  a  time  will  deprive  him  of  that 
assurance,  and  not  only  remove  the  comfort  he  hath  in  that, 
but  let  in  horrors  and  anguish  of  conscience  in  its  stead. 
Though  a  believer  is  freed  from  hell,  (and  we  may  overstrain 
this  assurance  in  our  doctrine,  beyond  Avhat  the  soberest  and 
devoutest  men  in  the  world  can  ever  find  in  themselves, 
though  they  will  not  trouble  themselves  to  contest  and  dispute 
with  them  that  say  they  have  it,)  so  that  his  soul  cannot  come 
there ;  yet  some  sins  may  bring  as  it  were  a  hell  into  his  soul 
for  a  time,  and  this  is  reason  enough  for  any  Christian  in  his 
right  wits  to  be  afraid  of  sin.  No  man  would  willingly  hazard 
himself  upon  a  fall  that  may  break  his  leg,  or  some  other  bone; 
though  he  could  be  made  sure  that  he  should  not  break  his 
neck,  or  that  his  life  were  not  at  all  in  danger,  and  that  he 
should  be  perfectly  cured,  yet  the  pain  and  trouble  of  such  a 
hurt  would  terrify  him,  and  make  him  wary  and  fearful  when 
he  walks  in  danger.  The  broken  bones  that  David  complains 
of  after  his  fall,  may  work  fear  and  Avariness  in  those  that  hear 
him,  though  they  were  ascertained  of  a  like  recovery. 

This  fear  is  not  cowardice ;  it  cloth  not  debase,  but  elevates 
the  mind ;  for  it  drowns  all  lower  fears,  and  begets  true  forti- 
tude and  courage  to  encounter  all  dangers,  for  the  sake  of  a 
good  conscience  and  the  obeying  of  God.     I'he  righteous  is 


126  A  co:\rMENTArtY  upon 

bpld  as  a  lion.  (Prov.  xxviii.  1.)  He  dares  do  any  thing  but 
offend  God ;  and  to  dare  to  do  that  is  tlie  greatest  folly,  and 
weakness  and  baseness  in  the  world.  From  this  fear  have  sprung 
all  the  generous  resolutions  and  patient  sufferings  of  the  saints 
and  martyrs  of  God  ;  because  they  durst  not  sin  against  Him, 
therefore  they  durst  be  imprisoned,  and  impoverished,  and  tor- 
tured, and  die  for  Him.  Thus  the  prophet  sets  carnal  and 
godly  fear  as  opposite,  and  the  one  expelling  the  other.  (Isa. 
viii.  12,  13.)  And  our  Saviour,  (Luke  xii.  4,)  Fear  not  them 
that  hill  the  body :  but  fear  Him  which,  after  he  hath  kiUecl, 
Jiath  jjowcr  to  cast  into  hell;  yea,  I  say  unto  you,  fear  Him, 
Fear  not,  but  fear;  and  therefore  fear,  that  you  may  not  fear. 
This  fear  is  like  the  trembling  that  hath  been  observed  in  some 
of  great  courage  before  battles.  Moses  was  bold  and  fearless 
in  dealing  with  a  proud  and  wicked  king,  but  when  God  ap- 
peared, he  said,  (as  the  apostle  informs  us,)  I  exceedinyly  fear 
and  quake.      (Heb.  xii.  21.) 

II.  The  reason  we  have  here  to  persuade  to  this  fear  is 
twofold:  1.  Their  relation  to  God.  2,  Their  relation  to  the 
world. 

1.  To  God  as  their  Father  and  as  their  Judge.  Because 
you  do  call  him  Father,  and  profess  yourselves  his  children, 
beyotten  again  by  Him,  (for  this  verse  looks  back  to  that  ex- 
pression,) it  becomes  you,  as  obedient  children  to  stand  in  awe, 
and  fear  to  offend  him  your  Father,  and  a  Father  so  full  of 
goodness  and  tender  love.  But  as  he  is  the  best  Father,  so 
consider  that  he  is  withal  the  greatest  and  justest  Judge:  He 
jiidyes  every  man  according  to  his  work. 

God  always  sees  and  discerns  men  and  all  their  works,  and 
jiidyeth,  thai  is,  accounteth  of  them,  as  they  are,  and  sometimes 
in  this  life  declares  this  his  judgment  of  them  to  their  own  con- 
sciences, and  in  some  to  the  view  of  others,  in  visible  punish- 
ments and  rewards;  but  the  most  solemn  judgment  of  all  is 
reserved  to  that  great  day  which  he  hath  appointed,  ivhcrein 
he  will  judge  the  world  in  righteousness  by  his  Son  Jesus, 
(Acts  xvii.  32.) 


THE    FIRST    EPISTLE    OF    PETER.  127 

There  is  liere,  the  sovereignty  of  this  Judge,  the  universality 
of  liis  judgment,  aud  the  equity  of  it.  All  must  answer  at  His 
great  court ;  Pie  is  supreme  judge  of  the  world.  He  made  it, 
and  hath  therefore  unquestionable  right  to  judge  it.  He 
judgeth  every  man  ;  and  it  is  a  most  righteous  judgment,  which 
hath  these  two  in  it :  1.  An  exact  and  perfect  knowledge  of  all 
men's  works ;  2.  Impartial  judgment  of  them  so  known.  This 
second  is  expressed  negatively,  by  removing  the  crooked  rule 
which  man's  judgment  often  follows;  it  is  Avithout  consideration 
of  those  personal  differences  which  men  eye  so  much.  And  the 
first  is  according  to  the  Avork  itself.  (Job  xxxiv.  19.)  He  ac- 
ccpteth  not  the  person  of  princes,  nor  regardeth  the  rich  more 
than  the  poor ;  and  the  reason  is  added  there,  For  they  are  all 
the  work  of  his  hands.  He  made  all  the  persons,  and  he 
makes  all  those  differences  Himself  as  it  pleaseth  Him;  therefore 
He  doth  not  admire  them  as  we  do,  no,  nor  at  all  regard  them. 
We  find  very  great  odds  betwixt  stately  palaces  and  poor  cot- 
tages, betwixt  a  prince's  robes  and  a  beggar's  cloak ;  but  to 
God  they  are  all  one;  all  these  petty  differences  vanish  in  com- 
parison of  his  own  greatness.  Men  are  great  and  small,  com- 
pared one  with  another;  but  they  altogether  amount  to  just 
nothing  in  respect  of  Him.  We  find  high  mountains  and  low 
valleys  on  this  earth ;  but  compared  with  the  vast  compass  of 
the  heavens,  it  is  all  but  as  a  point,  and  hath  no  sensible  great- 
ness at  all. 

Nor  regards  he  any  other  differences  to  bias  his  judgment, 
from  the  works  of  men,  to  their  persons.  You  profess  the  true 
religion,  and  call  him  Father;  but  if  you  live  devoid  of  his  fear, 
and  be  disobedient  children,  he  will  not  spare  you  because  of 
that  relation,  but  rather  punish  you  the  more  severely.  Because 
you  pretended  to  be  His  children,  and  yet  obeyed  him  not,  there- 
fore you  shall  find  Him  your  judge,  and  an  impartial  judge  of 
your  works.  Remember,  therefore,  that  your  Father  is  this 
judge,  and  fear  to  offend  him.  But  then,  indeed,  a  believer 
may  look  back  to  the  other  for  comfort,  who  abuses  it  not  to  a 
sinful  security.     He  resolves  thus  willingly ;  "  I  will  not  sin, 


19.8  A    roMMENTAnV    UPON 

because  my  Father  is  this  just  Judge:  but  for  my  frailties  I 
will  hope  for  mercy,  because  the  Judge  is  my  Father." 

Their  iiwrks.'\  This  comprehends  all  actions  and  words, 
yea,  thoughts;  and  each  work  entirely,  taken  outside  and  inside 
together;  for  he  sees  all  alike,  and  judgeth  according  to  all 
together.  He  looks  on  the  wheels  and  paces  within,  as  well  as 
on  the  handle  without,  and  therefore  ought  we  to  fear  the  least 
crookedness  of  our  intentions  in  the  best  works ;  for  if  we  en- 
tertain any  such,  and  study  not  singleness  of  heart,  this  will 
cast  all,  though  we  pray  and  hear  the  word,  and  preach  it,  and 
live  outwardly  unblameably.  And  in  that  great  judgment, 
all  secret  things  shall  be  manifest;  as  they  are  always  open  to 
the  eye  of  this  Judge,  so  He  shall  then  open  them  before  men 
and  angels :  therefore  let  the  remembrance  and  frequent  con- 
sideration of  this  All-seeing  Judge,  and  of  that  great  judgment, 
waken  our  hearts,  and  beget  in  us  this  fear.  (2  Cor.  v.  10,  11.) 
If  you  would  have  confidence  in  that  day,  and  not  fear  it  when 
it  comes,  fear  it  now,  so  as  to  avoid  sin  :  for  they  that  now 
tremble  at  it,  shall  then,  when  it  comes,  lift  up  their  faces 
with  joy ;  and  they  that  will  not  fear  it  now  shall  then  be  over- 
whelmed with  fears  and  terror  ;  they  shall  have  such  a  burden 
of  fear  then,  as  that  they  shall  account  the  hills  and  mountains 
lighter  than  it. 

Pass  the  time  of  your  sojournimj  Jiere  in  f('a>'-'\  In  this  I 
conceive  is  implied  another  persuasive  of  this  fear,  arising, 
2.  From  their  relation  to  this  world  .You  are  sojourners  and 
strangers,  (as  here  the  word  signifies,)  and  a  wary  circumspect 
carriage  becomes  strangers,  because  they  are  most  exposed  to 
wrongs  and  hard  accidents.  You  are  encompassed  with  ene- 
mies and  snares ;  how  can  you  be  secure  in  the  midst  of  them  ? 
This  is  not  your  rest;  watchful  fear  becomes  this  your  sojourn- 
ing. Perfect  peace  and  security  are  reserved  for  you  at  home, 
and  that  is  the  last  term  of  this  fear :  it  continues  all  the  time 
of  this  sojourning  life,  dies  not  before  us ;  we  and  it  shall  ex- 
pire together. 

III.  This,  then,  is  the  term  or  continuance  of  this  fear. 


THE    FIRfiT    KPTSTT.E    OF    PRTRU.  129 

Blessed  is  lie  t/uit  feareth  uhcays,  says  Solomon  ;  (Prov. 
xxviii,  1-1 ;)  in  secret  and  in  society  in  his  own  house  and  in 
God's.  We  must  hear  the  word  wltli  fear,  and  preach  it  with 
fear,  afraid  to  miscarry  in  our  intentions  and  manners.  Serve 
the  Lord  ivith  fear,  yea,  in  times  of  inward  comfort  and  joy, 
yet  rejoice  with  trembling.  (Psal.  ii.  11.)  Not  only  when  a 
man  feels  most  his  own  weakness,  but  when  he  finds  himself 
strongest.  None  are  so  high  advanced  in  grace  here  below,  as 
to  be  out  of  need  of  this  grace  ;  but  when  their  sojourning 
shall  be  done,  and  they  are  come  home  to  their  father's  house 
above,  then  no  more  fearing.  No  entrance  for  dangers  there, 
and  therefore  no  fear.  A  holy  reverence  of  the  majesty  of 
God  they  shall  indeed  have  then  most  of  all,  as  the  angels  still 
have,  because  they  shall  see  Him  most  clearly,  and  because  the 
more  he  is  known,  the  more  he  is  reverenced ;  but  this  fear 
that  relates  to  danger,  shall  then  vanish,  for  in  that  world  there 
is  neither  sin,  nor  sorrow  for  sin,  nor  temptation  to  sin  ;  no 
more  conflicts,  but  after  a  full  and  final  victory,  an  eternal 
peace,  an  everlasting  triumph.  Not  only  fear,  but  faith  and 
hope,  do  imply  some  imperfection  not  consistent  with  that 
blessed  estate;  and  therefore  all  of  them,  having  obtained  their 
end,  shall  end  :  faith  in  sight,  hope  in  jjossession,  and  fear  in 
perfect  safety  ;  and  everlasting  love  and  delight  shall  fill  the 
whole  soul  in  the  vision  of  God. 

Ver.  18.  Forasmuch  as  ye  know  that  ye  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold,  from  your  vain  conversation  re- 
ceived by  tradition  from  your  fathers. 

19.    But  with  the  precious  blood  of  Christ,  as  of  a  lamb  without  blemish 
and  without  spot. 

It  is  impossible  for  a  Christian  to  give  himself  to  conform  to 
the  world's  ungodliness,  unless  first  he  forgets  who  he  is,  and 
by  what  means  he  attained  to  be  what  he  is.  Therefore  the 
Apostle,  persuading  his  brethren  to  holiness,  puts  them  in 
mind  of  this,  as  the  strongest  incentive.  Not  only  have  you 
the  example  of  God  set  before  you  as  your  Father,  to  beget  in 

Vol.  I.  K 


130  A    COMMENTARY    UPON 

you  the  love  of  holiness,  as  being  your  liveliest  resemblance  of 
him  ;  and  the  justice  of  God  as  your  judge,  to  argue  you  into 
a  })ious  fear  of  offending  him  ;  but  consider  this,  that  he  is 
your  Redeemer  ;  he  hath  bought  out  your  liberty  from  sin 
and  the  world,  to  be  altogether  His  ;  and  think  on  the  price 
laid  down  in  this  ransom  ;  and  these  out  of  question  will  pre- 
vail with  you. 

,  AVe  have  here,  1.  The  evil  dissuaded  from,  viz.,  A  vain  con- 
versation.    2.  The  dissuasion  itself. 

1.  It  is  called  their  vain  conversation.  2.  Received  by  tra- 
dition  from  their  fathers.  By  this  I  conceive  is  to  be  under- 
stood, not  only  the  superstitions  and  vain  devices  in  religion, 
which  abounded  amongst  the  Jews  by  tradition,  for  which  our 
Saviour  often  reproved  them  while  he  was  conversant  among 
them,  as  we  find  in  the  Gospel ;  (and  all  this  was  meant,  v.  14, 
by  the  lusts  of  their  former  ignorance  ;)  but  generally,  all  the 
corrupt  and  sinful  customs  of  their  lives :  for  it  seems  not  so 
pertinent  to  his  purpose  when  exhorting  to  holiness  of  life,  to 
speak  of  their  superstitious  traditions,  as  of  their  other  sinful 
liabitudes,  which  are  no  less  hereditary,  and,  by  the  power  of 
example,  traditional ;  which,  by  reason  of  their  common  root  in 
man's  sinful  nature,  do  so  easily  pass  from  parents  to  children, 
nature  making  their  example  powerful,  and  the  corruption  of 
nature  giving  it  most  power  in  that  which  is  evil.  And  this  is 
the  rather  mentioned  to  take  away  the  force  of  it,  and  cut  off 
that  influence  wliich  it  mifjht  have  had  in  their  minds.  There 
is  a  kind  of  conversation  that  the  authority  of  your  fatiiers 
pleads  for ;  but  remember,  that  it  is  that  very  thing  from 
which  you  are  delivered,  and  you  are  called  to  a  new  state  and 
form  of  life,  and  have  a  new  pattern  set  before  you,  instead  of 
that  corrupt  example. 

It  is  one  great  error,  not  only  in  religion  and  manners,  but 
even  in  human  science,  that  men  are  ready  to  take  things  upon 
trust,  unexamined,  from  those  that  went  before  them,  partly 
out  of  easiness  and  sparing  the  pains  of  trial,  partly  out  of  a 
superstitious   over-esteem   of  their   authority  :  but  the   chief 


THE    FIRST    EPISTLE    OF    l-ETER.  131 

reason  why  corruptions  in  religion,  and  in  i.he  practice  of  pre- 
ceding ages,  takes  so  much  with  posterity,  is  that  before  men- 
tioned, the  universal  sympathy  and  agreement  which  those 
evils  have  with  the  corrupt  nature  of  man. 

The  propliet  Ezekiel  observes  this  particularly  in  the  Jews, 
(chap.  XX.  ver.  24,)  That  their  eyes  were  after  their  fathers' 
idols,  contrary  to  God's  express  forewarning  (ver.  18).  This 
was  the  great  quarrel  of  the  Heathens  against  the  Christian 
religion  in  the  primitive  times,  that  it  was  new,  and  unknown 
to  their  fathers  ;  and  the  ancient  writers  of  those  times  are 
frequent  in  showing  the  vanity  of  this  exception,  particularly 
Lactantius,  Tnstit.  lib.  2.  cap.  7,  8.  The  same  prejudice  doth 
the  Church  of  Rome  sing  over  continually  against  the  reformed 
religion:  AVhere  was  it  before  Luther?  kc.  But  this  is  a 
foolish  and  unreasonable  diversion  from  the  search  of  truth, 
because  error  is  more  at  hand  ;  or  from  the  entertaining  it, 
being  found,  because  falsehood  is  in  possession. 

As  in  religion,  so  in  the  course  and  practice  of  men's  lives, 
the  stream  of  sin  runs  fi'om  one  age  into  another,  and  every 
age  makes  it  greater,  adding  somewhat  to  what  it  receives,  as 
rivers  grow  in  their  course  by  the  accession  of  brooks  that  fall 
into  them  ;  and  every  man  when  he  is  born  falls  like  a  drop 
into  this  main  current  of  corruption,  and  so  is  carried  down 
with  it,  and  this  by  reason  of  its  strength,  and  his  own  nature, 
which  willingly  dissolves  into  it,  and  runs  along  with  it.  In 
this  is  manifest  the  power  of  Divine  grace  in  a  man's  conver- 
sion, that  it  severs  him  so  powerfully  from  the  profane  world, 
and  gives  him  strength  to  run  contrary  to  the  great  current  of 
wickedness  that  is  round  about  him,  in  his  parents  possibl}^, 
and  in  his  kindred  and  friends,  and  in  the  most  of  men 
that  he  meets  withal.  The  voice  of  God,  that  powerful 
word  of  effectual  calling  which  he  speaks  in  to  the  heart, 
makes  a  man  break  through  all,  and  leave  all  to  follow  God, 
as  Abraham  did,  being  called  out  from  his  kindred  and  father's 
house,  to  journey  towards  the  land  that  God  had  promised 
him.     And  this  is  that  which  is  spoken  to  the  Church,  and 

K  2 


132  A  COMMENTARY  UPON 

to  each  believing  soul,  by  the  Spirit  of  God  :  Forget  also  tJdne 
own  j)eople  and  thy  father's  house,  so  shall  the  king  greatly 
delight  in  thy  heaidy  (Psal.  xlv.  10,  11).  Regard  not  what 
others  think,  though  they  be  thy  nearest  friends,  but  study 
only  to  please  Him,  and  then  thou  shalt  please  him  indeed. 
Do  not  deform  thy  face  Avith  looking  out  asquint  to  the  cus- 
tom of  the  world,  but  look  straight  forward  on  Him,  and  so 
thou  shalt  be  beautiful  in  His  eyes.  When  God  calls  a  man 
in  a  remarkable  manner,  his  profane  friends  are  all  in  a  tumult ; 
what  needs  this  to  be  more  precise  than  Ave  and  all  your  neigh- 
bours ?  But  all  this  is  a  confused  noise  that  works  nothing  on 
the  heart  which  the  lord  hath  touched:  it  must  follow  Him, 
though  by  trampling  upon  friends  and  kindred,  if  they  lie  in 
the  way.  We  see  how  powerfully  a  word  from  Christ  drew 
his  disciples  to  leave  all  and  follow  him. 

The  exhortation  is  against  all  sinful  and  unholy  conversation, 
by  what  authority  and  example  soever  recommended  to  us. 
The  Apostle's  reasons  in  these  words  are  strong  and  pressing ; 
there  is  one  expressed  in  the  very  name  he  gives  it ;  it  is  vain 
conversation. 

The  mind  of  man,  the  guide  and  source  of  his  actions,  while 
it  is  estranged  from  God,  is  nothing  but  a  forge  of  vanities. 
The  Apostle  St.  Paul  speaks  this  of  the  Gentiles,  that  they 
became  vain  in  their  imaginations,  and  their  foolish  heart 
ivas  darkened,  (Rom.  i.  21,)  their  great  naturalists  and  philo- 
sophers not  excepted ;  and  the  more  they  strove  to  play  the 
wise  men,  the  more  they  befooled  themselves.  Thus  likewise 
Eph.  iv.  17.  And  thus  the  Lord  complains  by  his  prophet 
Isaiah,  of  the  extreme  folly  of  his  people,  (ch.  xliv.  v.  20,)  and 
by  Jeremy,  that  their  hearts  are  lodges  of  vain  thoughts 
(ch.  iv.  V.  14)  ;  and  these  are  the  true  cause  of  a  vain  conver- 
sation. 

The  whole  course  of  a  man's  life  out  of  Christ  is  nothing 
but  a  continual  trading  in  vanity,  running  a  circle  of  toil  and 
labour,  and  reaping  no  profit  at  all.  This  is  the  vanity  of 
every  natural  man's  conversation,  that  not  only  others  are  not 


THE    FIRST   EPISTLE    OF    PETEll.  133 

benefited  by  it,  but  it  is  fruitless  to  himself;  there  arises  to 
him  no  solid  good  out  of  it.  That  is  most  truly  vain,  which 
attains  not  its  proper  end  ;  now,  since  all  a  man's  endeavours 
aim  at  his  satisfaction  and  contentment,  that  conversation 
which  gives  him  nothing  of  that,  but  removes  him  further 
from  it,  is  justly  called  vain  conversation.  What  fruit  had 
ye,  says  the  Apostle,  in  those  things  ivhcrenf  ye  are  noiv 
ashamed?  (Rom.  vi.  21.)  Either  count  that  shame  which  at 
the  best  grows  out  of  them,  their  fruit,  or  confess  they  have 
none  ;  therefore  they  are  called  the  unfruitful  ivorks  of  dark- 
ness.    (Ephes.  v.  11.) 

Let  the  voluptuous  person  say  it  out  upon  his  death-bed, 
what  pleasure  or  profit  doth  then  abide  with  him  of  all  his 
former  sinful  delights.  Let  him  tell  if  there  remain  any  thing 
of  them  all,  but  that  which  he  would  gladly  not  have  to  re- 
main, the  sting  of  an  accusing  conscience,  which  is  as  lasting 
as  the  delight  of  sin  was  short  and  vanishing.  Let  the  covet- 
ous and  ambitious  declare  freely,  even  those  of  them  who  have 
prospered  most  in  their  pursuit  of  riches  and  honour,  what 
ease  all  their  possessions  or  titles  do  then  help  them  to ;  whe- 
ther their  pains  are  the  less  because  their  chests  are  full,  or 
their  houses  stately,  or  a  multitude  of  friends  and  servants 
waiting  on  them  with  hat  and  knee.  And  if  all  these  things 
cannot  ease  the  body,  how  much  less  can  they  quiet  the  mind ! 
And  therefore  is  it  not  true,  that  all  pains  in  these  things,  and 
the  uneven  ways  into  which  they  sometimes  stept  aside  to 
serve  those  ends,  and  generally,  that  all  the  ways  of  sin  where- 
in they  have  wearied  themselves,  were  vain  rollings  and  toss- 
ings  up  and  down,  not  tending  to  a  certain  haven  of  peace  and 
happiness  ?  It  is  a  lamentable  thing  to  be  deluded  a  whole 
life-time  with  a  false  dream.    (See  Isaiah  ii.  8.) 

You  that  are  going  on  in  the  common  road  of  sin,  although 
many,  and  possibly  your  own  parents,  have  trodden  it  before 
you,  and  the  greatest  part  of  those  you  now  know  are  in  it 
with  you,  and  keep  you  company  in  it,  yet,  be  persuaded  to 
Stop  a  little,  and  ask  yourselves  what  is  it  you  seek,  or  expect 


134  A  COMMENTARY  UPON 

in  tlie  end  of  it.  Would  it  not  grieve  any  labouring  man  to 
work  hard  all  the  day,  and  have  no  wages  to  look  for  at  night  ? 
It  is  a  greater  loss  to  wear  out  our  whole  life,  and  in  the  even- 
ing of  our  dajs  find  notliing  but  anguish  and  vexation.  Let 
us  then  think  this,  that  so  much  of  our  life  as  is  spent  in  the 
ways  of  sin,  is  all  lost,  fruitless,  and  vain  conversation. 

And  in  so  far  as  the  Apostle  says  here,  You  are  redeemed 
from  this  conversation,  this  imports  it  to  be  a  servile  slavish 
condition,  as  the  other  word,  vain,  expresses  it  to  be  fruitless. 
And  this  is  the  madness  of  a  sinner,  that  he  fancies  liberty  in 
that  which  is  the  basest  thraldom  ;  as  those  poor  frantic  per- 
sons that  are  lying  ragged,  and  bound  in  chains,  yet  imagine 
that  they  are  kings,  that  their  irons  are  chains  of  gold,  their 
rags  robes,  and  their  filthy  lodge  a  palace.  As  it  is  misery  to 
be  liable  to  the  sentence  of  death,  so  it  is  slavery  to  be  subject 
to  the  dominion  of  sin  ;  and  he  that  is  delivered  from  the  one, 
is  likewise  set  free  from  the  other.  There  is  one  redemption 
from  both.  He  that  is  redeemed  from  destruction  by  the 
blood  of  Christ,  is  likewise  redeemed  from  that  vain  and  un- 
holy conversation  that  leads  to  it.  So,  Tit.  ii.  14.  Our  Re- 
deemer was  anointed  for  this  purpose,  not  to  free  the  captives 
from  the  sentence  of  death,  and  yet  leave  them  still  in  prison, 
but  to  proclaim  liberty  to  them,  and  the  opening  of  the  pri- 
son to  them  that  are  l)ound.     (Isa.  Ixi.  1.) 

You  easily  persuade  yourselves  that  Christ  hath  died  for 
you,  and  redeemed  you  from  hell ;  but  you  consider  not  that, 
if  it  be  so,  he  hath  likewise  redeemed  you  from  your  vain  con- 
versation, and  hath  set  you  free  from  the  service  of  sin.  Cer- 
tainly, while  you  find  not  that,  you  can  have  no  assurance  of 
the  other  :  if  the  chains  of  sin  continue  still  upon  you,  for  any 
thing  you  can  know,  these  chains  do  bind  you  over  to  the  other 
chains  of  darkness  the  Apostle  speaks  of,  2  Pet.  ii.  4.  Let 
us  not  delude  ourselves  ;  if  we  find  the  love  of  sin  and  of  the 
world  work  stronger  in  our  hearts  than  the  love  of  Christ,  we 
are  not  as  yet  partakers  of  his  redemption. 

But  if  we  have  indeed  laid  hold  upon  him  as  our  Redeemer, 


THE    FIRST    EPISTLE    OF    PETEtt.  135 

then  are  we  redeemed  from  the  service  of  sin  ;  not  only  from 
the  grossest  profaneness,  but  even  from  all  kuid  of  fruitless 
and  vain  conversation.  And  therefore  ought  we  to  stand  fast 
in  that  liberty,  and  not  to  entangle  ourselves  again  to  any  of 
our  former  vanities.    (Gal.  v.  1.) 

Not  redeemed  with,  corruptible  thingH.'\  From  the  high 
price  of  our  redemption,  the  Apostle  doth  mainly  enforce  our 
esteem  of  it,  and  urge  the  preservation  of  that  liberty  so  dearly 
bought,  and  the  avoiding  all  that  unholiness  and  vain  conver- 
sation, from  which  we  are  freed  by  that  redemption.  First, 
he  expresseth  it  negatively,  not  with  corruptible  things ;  (Oh  ! 
foolish  we,  who  hunt  them,  as  if  they  were  incorruptible  and 
everlasting  treasures  !)  no,  not  the  best  of  them,  those  that  are 
in  highest  account  with  men,  not  with  silver  and  gold ;  these 
are  not  of  any  value  at  all  towards  the  ransom  of  souls,  they 
cannot  buy  off  the  death  of  the  body,  nor  purchase  the  con- 
tinuance of  temporal  life,  much  less  can  they  reach  to  the  worth 
of  spiritual  and  eternal  life.  The  precious  soul  could  not  be 
redeemed  but  by  blood,  and  by  no  blood  but  that  of  this  spot- 
less Lamb,  Jesus  Christ,  who  is  God  equal  with  the  Father  ; 
and  therefore  his  blood  is  called  The  blood  of  God,  (Acts  xx.) 
So  that  the  Apostle  may  well  call  it  here  precious^  exceeding 
the  whole  world,  and  all  things  in  it,  in  value.  Therefore  frus- 
trate not  the  sufferings  of  Christ :  if  he  shed  his  blood  to  re- 
deem you  from  sin,  be  not  false  to  his  purpose. 

As  a  lamb  without  blemish.~\  He  is  that  great  and  ever- 
lasting sacrifice  which  gave  value  and  virtue  to  all  the  sacrifices 
under  the  Law  :  their  blood  was  of  no  worth  to  the  purging 
away  of  sin,  but  by  relation  to  his  blood;  and  the  laws  con 
cerning  the  choice  of  the  Paschal  Lamb,  or  other  lambs  for 
sacrifice,  were  but  obscure  and  imperfect  shadows  of  His  pu- 
rity and  perfections,  who  is  the  undefiled  Lamb  of  God  that 
taketh  away  the  sins  of  the  ivorld.  (John  i.  29)  A  lamb  in 
meekness  and  silence,  he  opened  not  his  mouth.  (Isa.  liii.  7.) 
And  in  purity  here,  without  spot  or  blemish.    My  ivell-beloved. 


136  A    COMMENTARY    UPON 

says  the  spouse,  is  white  and  ruddy  ;   (Cant.  v.  10  ;) — white 
in  spotless  innocency,  and  red  in  suffering  a  bloody  death. 

Forasmuch  as  ye  know?[  It  is  that  must  make  all  this 
effectual,  the  right  knowledge  and  due  consideration  of  it.  Ye 
do  know  it  already,  but  I  would  have  you  know  it  better, 
more  deeply  and  practically  :  turn  it  often  over,  be  more  in 
the  study  and  meditation  of  it.  There  is  work  enough  in  it 
still  for  the  most  discerning  mind ;  it  is  a  mystery  so  deep, 
that  you  shall  never  reach  the  bottom  of  it,  and  withal  so  use, 
ful,  that  you  shall  find  always  new  profit  by  it.  Our  folly  is, 
we  gape  after  new  things,  and  yet  are  in  effect  ignorant  of  the 
things  we  think  we  know  best.  That  learned  Apostle  who 
knew  so  much,  and  spoke  so  many  tongues,  yet  says,  /  deter- 
mined to  know  nothimj  among  youy  save  Jesus  Christ,  and 
him  crucified.  (1  Cor.  ii.  2.)  And  again  he  expresses  this  as 
the  top  of  his  ambition.  That  I  may  know  him,  and  the  power 
of  his  resurrection,  and  the  fellowship  of  his  sufferings^  being 
made  conformable  unto  his  death.  (Phil.  iii.  10.)  That  con- 
formity is  this  only  knowledge.  He  that  hath  his  lusts  un- 
mortified,  and  a  heart  un weaned  from  the  world,  though  he 
know  all  tlie  history  of  the  death  and  sufferings  of  Jesus  Christ, 
and  can  discourse  well  of  them,  yet  indeed  he  knows  them  not. 

If  you  would  increase  much  in  holiness,  and  be  strong 
against  the  temptations  to  sin,  this  is  the  only  art  of  it ;  view 
much,  and  so  seek  to  know  much  of  the  death  of  Jesus  Christ. 
Consider  often  at  how  high  a  rate  we  were  redeemed  from  sin, 
aud  provide  this  answer  for  all  the  enticements  of  sin  and  the 
world :  "  Except  you  can  offer  my  soul  something  beyond  that 
**  price  that  was  given  for  it  on  the  cross,  I  cannot  hearken  to 
"  you." — "  Far  be  it  from  me,'^  will  a  Christian  say,  who 
considers  this  redemption,  "  that  ever  I  should  prefer  a  base 
"  lust,  or  anything  in  this  world,  or  it  all,  to  Him  Avho  gave 
"  himself  to  death  for  me,  and  paid  my  ransom  with  his 
"  blond.  His  matchless  love  hath  freed  me  from  the  mise- 
"  rablc  captivity  of  sin,  and   hath  for  ever  fastened  me  to  the 


THE    FIRST    EPISTLE    OF    PETER.  137 

"  sweet  yoke  of  liis  obedience.  Let  him  alone  to  dwell  and  rule 
"  within  mc,  and  never  let  him  go  forth  from  ray  heart,  who 
''  for  my  sake  refused  to  come  down  from  the  cross."" 

Ver.  20,  Who  verily  was  fore-ordained  before  the  foundation  of  the  world; 
but  was  manifest  in  these  last  times  for  you. 

Of  all  those  considerations  (and  there  are  many)  that  may 
move  men  to  obedience,  there  is  no  one  that  persuades  both 
more  sweetly  and  strongly,  than  the  sense  of  God's  goodness 
and  mercy  towards  men ;  and  amongst  all  the  evidences  of 
that,  there  is  none  like  the  sending  and  giving  of  his  Son  for 
man's  redemption :  therefore  the  Apostle,  having  mentioned 
that,  insists  further  on  it ;  and  in  these  words,  expresses, 
1.  The  purpose;  2.  The  performance ;  and  3.  The  application 
of  it. 

1.  The  purpose  or  decree  fore-hiown ;  but  it  is  well  ren- 
dered fore-ordained,  for  this  knowing  is  decreeing,  and  there 
is  little  either  solid  truth  or  profit  in  the  distinguishing  them. 

We  say  usually,  that  where  there  is  little  wisdom  there  is 
much  chance ;  and  comparatively  amongst  men,  some  are  far 
more  foresighted,  and  of  further  reach  than  others  :  yet  the 
■wisest  and  most  provident  men,  both  wanting  skill  to  design 
all  things  aright,  and  power  to  act  as  they  contrive,  meet  with 
many  unexpected  casualties  and  frequent  disappointments  in 
their  undertakings.  But  with  God,  where  both  wisdom  and 
power  are  infinite,  there  can  be  neither  any  chance  nor  resistance 
from  without,  nor  any  imperfection  at  all  in  the  contrivance  of 
things  within  Himself,  that  can  give  cause  to  add,  or  abate,  or 
alter  any  thing  in  the  frame  of  His  purposes.  The  model  of 
the  whole  world,  and  of  all  the  course  of  time,  was  with  Him 
one  and  the  same  from  all  eternity ;  and  whatsoever  is  brought 
to  pass,  is  exactly  answerable  to  that  pattern,  for  with  Him 
there  is  no  change  nor  shadow  ofturnimj.  (James  i.  17.)  There 
is  nothing  dark  to  the  Father  of  Lights  :  He  sees  atone  view 
through  all  things,  and  all  ages,  from  the  beginning  of  time  to 
the  end  of  it,  yea,  from  eternity  to  eternity.     And  this  incom- 


138  A  COMMENTARY  UPON 

prehensible  wisdom  is  too  wonderful  for  us ;   we  do  but  child- 
ishly stammer  when  we  offer  to  speak  of  it. 

It  is  no  wonder  that  men  beat  their  own  brains,  and  knock 
their  heads  one  against  another,  in  the  contest  of  their  opinions, 
to  little  purpose,  in  their  several  mouldings  of  God's  decree. 
Is  not  this  to  cut  and  square  God's  thoughts  to  ours,  and  examine 
his  sovereign  purposes  by  the  low  principles  of  human  wisdom? 
How  much  more  learned  than  all  such  knowledge,  is  the 
Apostle's  ignorance,  when  he  cries  out,  O  !  the  depth  of  the 
riches  both  of  the  ivisdom  and  knowledye  of  God!  how  un- 
searchable are  his  judgments,  and  his  ways  past  findbuj  out! 
(Rom.  xi.  33.)  Why  then  should  any  man  debate  what  place, 
in  the  series  of  God's  decrees,  is  to  be  assigned  to  this  purpose 
of  sending  his  Son  in  the  flesh  !  Let  us  rather  (seeing  it  is 
manifest  that  it  was  for  the  redemption  of  lost  mankind)  admire 
that  same  love  of  God  to  mankind,  which  appears  in  that  pur- 
pose of  our  recovery  by  the  Word  made  flesh  ;  that  before  man 
had  made  himself  miserable,  yea,  before  either  he  or  the  world 
was  made,  this  thought  of  boundless  love  was  in  the  bosom  of 
God  ;  to  send  his  Son  forth  from  thence,  to  bring  fallen  man 
out  of  misery,  and  restore  him  to  happiness ;  and  to  do  this, 
not  only  by  taking  on  his  nature,  but  the  curse :  to  shift  it  off 
from  us  that  were  sunk  under  it,  and  to  bear  it  himself,  and  by 
bearing  to  take  it  away.  He  laid  on  him  the  iniquity  of  us 
all.    And  to  this  he  was  appointed,  says  the  Apostle,  Heb.  iii.  2. 

Before  the  foundation  of  the  woiid.~\  This  ive  understand 
by  faith,  that  the  world  was  framed  by  the  word  of  God. 
(Heb.  xi.  3.)  Although  the  learned  probably  think  it  evincible 
])y  human  reason,  yet  some  of  those  who  have  gloried  most  in 
that)  and  are  reputed  generally  masters  of  reason,  have  not  seen 
it  by  that  light.  Therefore,  that  we  may  have  a  divine  belief 
of  it,  we  must  learn  it  from  the  word  of  God,  and  be  persuaded 
of  its  truth  by  the  Spirit  of  God,  that  the  whole  world,  and  all 
things  in  it,  were  drawn  out  of  nothing  by  his  Almighty  power, 
who  is  the  only  eternal  and  increated  IJeing,  and  therefore  the 
fountain  and  source  of  Being  to  all  things. 


THE  FIRST  EPISTLE  OF  PETER.  139 

FoundationS\  In  this  word  is  plainly  intimated  the  resem- 
blance of  the  world  to  a  building ;  and  such  a  building  it  is,  as 
doth  evidence  the  greatness  of  him  who  framed  it ;  so  spacious, 
rich,  and  comely,  so  firm  a  foundation,  raised  to  so  high  and 
stately  a  roof,  and  set  with  a  variety  of  stars,  as  with  jewels, 
therefore  called,  as  some  conceive  it,  the  ivork  of  Jiis  finfjers, 
(Psal.  viii.,)  to  express  the  curious  artifice  that  appears  in  them. 
Though  naturalists  have  attempted  to  give  the  reason  of  the 
earth's  stability  from  its  heaviness,  which  stays  it  necessarily  in 
the  lowest  part  of  the  world,  yet  that  abates  not  our  admiring 
the  wisdom  and  power  of  God,  in  laying  its  foundation  so,  and 
establishing  it ;  for  it  is  His  will  that  is  the  first  cause  of  that, 
its  nature,  and  hath  appointed  that  to  be  the  property  of  its 
heaviness,  to  fix  it  there;  and  therefore  Job  alleges  this  amongst 
the  wonderful  works  of  God,  and  evidences  of  his  power,  that 
He  hamjefh  the  earth  upon  nothing.  (Job  xxvi.  7.) 

Before  there  was  time,  or  place,  or  any  creature,  God,  the 
blessed  Trinity,  was  in  Himself,  and  as  the  Prophet  speaks, 
inhabiting  eternity,  completely  happy  in  Himself:  but  intend- 
ing to  manifest  and  communicate  His  goodness.  He  gave  being 
to  the  world,  and  to  time  with  it ;  made  all  to  set  forth  His 
goodness,  and  the  most  excellent  of  his  creatures  to  contemplate 
and  enjoy  it.  But  amongst  all  the  works  he  intended  before 
time,  and  in  time  effected,  this  is  the  master-piece,  which  is 
here  said  to  be  fore-ordained,  the  manifesting  of  God  in  the 
flesh  for  man's  redemption,  and  that  by  his  Son  Jesus  Christ, 
as  the  first  born  amongst  many  brethren,  in  order  that  those 
appointed  for  salvation  should  be  rescued  from  the  common 
misery,  and  be  made  one  mystical  body,  whereof  Christ  is  the 
head,  and  so  entitled  to  that  everlasting  glory  and  happiness 
that  he  hath  purchased  for  them. 

This,  1  say,  is  the  great  work,  wherein  all  those  glorious 
attributes  shine  jointly,  the  wisdom,  and  power,  and  goodness, 
justice  and  mercy  of  God.  As  in  great  maps,  or  pictures, 
you  will  see  the  border  decorated  with  meadows,  and  fountains, 
and  flowers,  &c.,  represented  in  it,  but  in  the  middle  you  have 


140  A  COMMENTARY  UPON 

tlie  main  design ;  thus  is  this  fore-ordained  redemption  amongst 
the  works  of  God  :  all  His  other  works  in  the  world,  all  the 
beauty  of  the  creatures,  and  the  succession  of  ages,  and  things 
that  come  to  pass  in  them,  are  but  as  the  border  to  this  as  the 
main  piece.  But  as  a  foolish  unskilful  beholder,  not  discerning 
the  excellency  of  the  principal  })iece  in  such  maps  or  pictures, 
gazes  only  on  the  fair  border,  and  goes  no  further,  thus  do  the 
greatest  part  of  us;  our  eyes  are  taken  with  the  goodly  shew  of 
the  world  and  appearance  of  earthly  things :  but  as  for  this 
great  work  of  God,  Christ  fore-ordained^  and  in  time  sent  for 
our  redemption,  though  it  most  deserves  our  attentive  regard, 
yet  we  do  not  view  and  consider  it  as  we  ought. 

2.  We  have  the  performance  of  that  purpose,  Was  mani- 
fested in  these  last  times  for  you.  He  was  manifested  both 
by  his  incarnation,  according  to  that  word  of  the  Apostle  St. 
Paul,  manifested  in  the  flesh,  (1  Tim.  iii.  16,)  and  manifested 
by  his  marvellous  works  and  doctrine ;  by  his  sufferings  and 
death,  resurrection  and  ascension,  by  the  sending  down  of  the 
Holy  Ghost  according  to  his  promise,  and  by  the  preaching  of 
the  Gospel,  in  the  fulness  of  time  that  God  had  appointed, 
wherein  all  the  prophecies  that  foretold  his  coming,  and  all  the 
types  and  ceremonies  that  figured  him,  liad  their  accom- 
plishment. 

The  times  of  the  Gospel  are  often  called  the  last  tim,es,  by  the 
prophets;  for  that  the  Jewish  priesthood  and  ceremonies  being 
abolished,  that  which  succeedea  was  appointed  by  God  to  re- 
main the  same  to  the  end  of  the  world.  Besides  this,  the  time 
of  our  Saviour's  incarnation  may  be  called  the  last  times,  be- 
cause although  it  were  not  near  the  end  of  time  by  many  ages, 
yet  in  all  probability  it  is  much  nearer  the  end  of  time  than  the 
beginning  of  it.  Some  resemble  the  time  of  his  sufferings  in 
the  end  of  the  world,  to  the  Paschal  Lamb  which  was  slain  in 
the  evening 

It  was  doubtless  the  fit  time;  but  notwithstanding  the  school- 
men offer  at  reasons  to  prove  the  fitness  of  it,  as  their  humour 
is  to  prove  all  things,  none  dare,  I  think,  conclude,  but  if  God 


THE    FIRST    EnSTT.E    OF    PETER.  141 

had  so  appointed,  it  might  have  been  either  sooner  or  later. 
And  our  safest  way  is  to  rest  in  this,  that  it  was  the  fit  time, 
because  so  it  pleased  Him,  and  to  seek  no  other  reason  why, 
having  promised  the  Messiah  so  quickly  after  man''s  fall,  He 
deferred  his  coming  about  four  thousand  years,  and  a  great 
part  of  that  time  shut  up  the  knowledge  of  Himself  and  the 
true  religion,  within  the  narrow  compass  of  that  one  nation  of 
which  Christ  was  to  be  born ;  of  these  and  such  like  things  we 
can  give  no  other  reason  than  that  which  he  teacheth  us  in  a 
like  case,  Even  so,  Father^  because  it  seemeth  good  unto  thee. 
(Matt.  xi.  26.) 

3.  The  application  of  this  manifestation,  For  you.']  The 
Apostle  represents  these  things  to  those  he  writes  to,  particu- 
larly for  their  use ;  therefore  he  applies  it  to  them,  but  without 
prejudice  of  the  believers  who  went  before,  or  of  those  who 
were  to  follow  in  after-ages.  He  who  is  here  said  to  he  fore- 
appointed  before  the  foundation  of  the  world,  is  therefore  called 
A  Lamb  slain  from  the  foundation  of  the  ivorld.  (Rev.  xiii.  8.) 
And  as  the  virtue  of  his  death  looks  backward  to  all  pre- 
ceding ages,  Avhose  faith  and  sacrifices  looked  forward  to  it ;  so 
the  same  death  is  of  force  and  perpetual  value  to  the  end  of  the 
world.  After  he  had  offered  one  sacrifice  for  sins,  says  the 
author  of  the  Epistle  to  the  Hebrews,  (ch.  x.  ver.  12,  14,)  he 
sat  doivn  for  ever  on  the  right  hand  of  God  ;  for  by  one  of- 
fering he  hath  perfected  for  ever  them  that  are  sanctified. 
The  cross  on  which  he  was  extended,  points,  in  the  length  of  it, 
to  heaven  and  earth,  reconciling  them  together ;  and,  in  the 
breadth  of  it,  to  former  and  following  ages,  as  being  equally 
salvation  to  both. 

In  this  appropriating  and  peculiar  interest  in  Jesus  Christ  lies 
our  happiness,' without  which  it  avails  not  that  he  Avas  ordained 
from  eternity,  and  in  time  manifested.  It  is  not  the  general 
contemplation,  but  the  peculiar  possession  of  Christ,  that  gives 
both  solid  comfort  and  strong  persuasion  to  obedience  and  holi 
ness,  which  is  here  the  Apostle's  particular  scope. 


142  A    COMMEKTAUY    UPON 

Ver,  21.    Who  by  him  do  believe  in  God  that  raised  liim  up  from  the  dead 
and  gave  him  glory,  that  your  faith  and  hope  might  be  in  God. 

Now,  because  it  is  faitli  that  gives  the  soul  this  particular 
title  to  Jesus  Christ,  the  Apostle  adds  this,  to  declare  whom  he 
meant  by  you.  For  you,  says  he,  who  by  him  do  believe  in 
God,  &c. 

Where  Ave  have,  1.  The  complete  object  of  faith.  2.  The 
ground  or  warrant  of  it.  The  object,  God  in  Christ.  The 
ground  or  warrant.  In  that  he  raised  him  up  from  the  dead, 
and  gave  him  fjhry. 

A  man  may  have,  while  living  out  of  Christ,  yea,  he  must, 
he  cannot  choose  but  have,  a  conviction  within  him,  that  there 
is  a  God  ;  and  further  he  may  have,  even  out  of  Christ,  some 
kind  of  belief  of  those  things  that  are  spoken  concerning  God ; 
but  to  repose  on  God  as  his  God  and  his  salvation,  which  is 
indeed  to  believe  in  Him,  this  cannot  be  but  where  Christ  is 
the  medium  through  which  we  look  upon  God  :  for  so  long  as 
we  look  upon  God  through  our  own  guiltiness,  we  can  see 
nothing  but  His  wrath,  and  apprehend  Him  as  an  armed 
enemy  ;  and  therefore  are  so  far  from  resting  on  Him  as  our 
happiness,  that  the  more  we  view  it,  it  puts  us  upon  the  more 
speed  to  fly  from  Him,  and  to  cry  out,  Who  can  dwell  with 
everlasting  burnings,  and  abide  witJi  a  consuming  fire?  But 
our  Saviour,  taking  sin  out  of  the  way,  puts  himself  betwixt  our 
sins  and  God,  and  so  makes  a  wonderful  change  of  our  appre- 
hension of  Him.  When  you  look  through  a  red  glass,  the 
whole  heavens  seem  bloody;  but  through  pure  uncoloured  glass, 
you  receive  the  clear  light  that  is  so  refreshing  and  comfortable 
to  behold.  AVhen  sin  unpardoned  is  betwixt,  and  we  look  on 
God  through  that,  we  can  perceive  nothing  but  anger  and 
enmity  in  His  countenance;  but  make  Christ  once  the  medium, 
our  pure  Redeemer,  and  through  Him,  as  clear  transparent 
glass,  the  beams  of  God's  favourable  countenance  shine  in  upon 
the  soul.  The  Father  cannot  look  upon  his  well-beloved  Son 
but  graciously  and  pleasingly.     God  looks  on  us  out  of  Christ, 


THE    FIRST    EPISTLE    OF    PETER. 


143 


sees  us  rebels,  and  fit  to  be  condemned :  wc  look  on  God  as 
being  just  and  powerful  to  punish  us ;  but  when  Christ  is  be- 
twixt, God  looks  on  us  in  him  as  justified,  and  we  look  on  God 
in  him  as  pacified,  and  see  the  smiles  of  His  favourable  counte- 
nance. Take  Christ  out,  all  is  terrible ;  interpose  him,  all  is 
full  of  peace  :  therefore  set  him  always  betwixt  and  by  him  we 
shall  believe  in  God. 

The  warrant  and  ground  of  believing  in  God  by  Christ  is 
this,  that  God  raised  him  from  the  dead,  and  gave  him  glory, 
which  evidences  the  full  satisfaction  of  his  death;  and  in  all  that 
•work,  both  in  his  humiliation  and  exaltation,  standing  in  our 
room,  we  may  repute  it  his  as  ours.  If  all  is  paid  that  could  be 
exacted  of  him,  and  therefore  he  set  free  from  death,  then  are 
we  acquitted,  and  have  nothing  to  pay.  If  he  was  raised  from 
the  dead,  and  exalted  to  glory,  then  so  shall  we ;  He  hath 
taken  possession  of  that  glory  for  us,  and  we  may  judge  our- 
selves possessed  of  it  already,  because  He,  our  head,  possesseth 
it.  And  this  the  last  words  of  the  verse  confirm  to  us,  imply- 
ing this  to  be  the  very  purpose  and  end  for  which  God,  having 
given  him  to  death,  raised  him  up  and  gave  him  glory ;  it 
is  for  this  end,  expressly,  that  our  faith  and  hope  might  be  in 
God.  The  last  end  is,  that  we  may  have  life  and  glory  through 
him ;  the  nearer  end,  that  in  the  mean  while,  till  we  attain 
them,  we  may  have  firm  belief  and  hope  of  them,  and  rest  on 
God  as  the  giver  of  them,  and  so  in  part  enjoy  them  before- 
hand, and  be  upheld  in  our  joy  and  conflicts  by  the  comfort  of 
them.  And  as  St.  Stephen  in  his  vision.  Faith  doth,  in  a  spi- 
ritual way,  look  through  all  the  visible  heavens,  and  see  Christ 
at  the  Father's  right  hand,  and  is  comforted  by  that  in  the 
greatest  troubles,  though  it  were  amidst  a  shower  of  stones,  as 
St.  Stephen  was.  The  comfort  is  no  less  than  this,  that  being 
by  faith  made  one  with  Christ,  his  present  glory,  wherein  he 
sits  at  the  Father's  right  hand,  is  an  assurance  to  us,  that  ivhere 
he  is  we  shall  be  also.     (John  xiv.  3.) 


144-  A    COMMENTAEY    VTO\ 

Ver.  22.  Seeing  ye  have  purified  your  souls  in'obcying  the  truth  through 
the  Spirit,  unto  unfeigned  love  of  the  brethren ;  see  that  ye  love  one 
another  with  a  pure  heart  fervently, 

Jksus  Christ  is  made  unto  us  of  God,  wisdom,  righteous- 
ness, sanctlficatlon,  and  redemption.  (1  Cor.  i.  30.)  It  is 
a  known  truth,  and  yet  very  needful  to  be  often  represented 
to  us,  that  redemption  and  holiness  are  undivided  companions, 
yea,  that  we  are  redeemed  on  ])urpose  for  this  end,  that  we 
should  be  holy.  The  pressing  of  this,  we  see,  is  here  the 
Apostle's  scope  ;  and  having  by  that  reason  enforced  it  in  the 
general,  he  now  takes  that  as  concluded  and  confessed,  and  so 
makes  use  of  it  })articularly  to  exhort  to  the  exercise  of  that 
main  Christian  grace  of  brotherly  love. 

The  obedience  and  holiness  mentioned  in  the  foregoing 
verses,  comprehend  the  whole  duties  and  frame  of  a  Chris- 
tian life  towards  God  and  men  :  and  havino-  urn-ed  that  in 
the  general,  he  specifies  this  grace  of  mutual  Christian  love, 
as  the  great  evidence  of  their  sincerity  and  the  truth  of  their 
love  to  God ;  for  men  are  subject  to  much  hypocrisy  this  w^ay, 
and  deceive  themselves:  if  they  find  themselves  diligent  in  re- 
ligious exercises,  they  scarcely  once  ask  their  hearts  how  they 
stand  affected  this  way,  namely,  in  love  to  their  brethren. 
They  can  come  constantly  to  the  church,  and  pray,  it  may  be, 
at  home  too,  and  yet  cannot  find  in  their  hearts  to  forgive  an 
injury. 

As  forgiving  injuries  argues  the  truth  of  piety,  so  it  is  that 
which  makes  all  converse  both  sweet  and  profitable ;  and  be- 
sides, it  graces  and  commends  men  in  their  holy  profession,  to 
such  as  are  without  and  strangers  to  it,  yea,  even  to  their 
enemies. 

Therefore  is  it  that  our  Saviour  doth  so  much  recommend 
this  to  his  disciples,  and  they  to  others,  as  we  see  in  all  their 
Epistles.  He  gives  it  them  as  the  very  badge  and  livery  by 
which  iliey  sIkhiUI  he  known  for  his  followers:  By  this  shall  all 
men  knoic  that  you  are  my  disciples,  if  ye  love  one  another. 


THE  FIRST  EPISTLF.  OF  PETER.  l45 

xiii.  35.)  And  St.  Paul  is  frequent  in  cxliorting  to,  and  ex- 
tolling this  grace.  (See  Rom.  xii.  10,  and  xiii.  8  ;  1  Cor.  i.  13  ; 
Gal.  V.  13  ;  Eph.  iv.  2  ;  and  in  many  other  places.)  He  calls 
it  the  bond  of  perfccfness,  (Col.  iii.  14,) — that  grace  which 
unites  and  binds  altogether.  So  doth  our  Apostle  here,  and 
often  in  this  and  the  other  Epistle  ;  and  that  beloved  disciple 
St.  John,  who  leaned  on  our  Saviour's  breast,  drank  deep  of 
that  spring  of  love  that  was  here,  and  therefore  it  streams  forth 
so  abundantly  in  his  writings  :  they  contain  nothing  so  much 
as  this  divine  doctrine  of  love. 

We  have  here,  1.  The  due  qualifications  of  it.  2.  A  Chris- 
tian's obligation  to  it. 

The  qualifications  are  three  ;  namely,  sincerity,  purity,  and 
fervency.  The  sincerity  is  expressed  in  the  former  clause  of 
the  verse,  unfeigned  love,  and  repeated  again  in  the  latter 
part,  that  it  be  ivith  a  pure  heart,  as  the  purity  is  included  in 
fervency. 

1.  Love  must  be  unfeigned.  It  appears  that  this  dissimu- 
lation is  a  disease  that  is  very  incident  in  this  particular.  The 
Apostle  St.  Paul  hath  the  same  word,  (Rom.  xii.  9,)  and  the 
Apostle  St.  John  to  the  same  sense  (1  John  iii.  18.)  That  it 
have  that  double  reality  which  is  opposed  to  double-dissembled 
love  ;  that  it  be  cordial  and  effectual ;  that  the  professing  of  it 
arise  from  truth  of  affection,  and,  as  much  as  may  be,  be 
seconded  with  action  ;  that  both  the  heart  and  the  hand  may 
be  the  seal  of  it  rather  than  the  tongue  ;  not  court  holy-water 
and  empty  noise  of  service  and  affection,  that  fears  nothing 
more  than  to  be  put  upon  trial.  Although  thy  brother  with 
whom  thou  conversest,  cannot,  it  may  be,  see  through  thy 
false  appearances,  He  Avho  commands  this  love  looks  chiefly 
within,  seeks  it  there,  and  if  He  find  it  not  there,  hates  them 
most  who  most  pretend  it ;  so  that  the  art  of  dissembling, 
though  never  so  well  studied,  cannot  pass  in  this  King's  court, 
to  whom  all  hearts  are  open  and  all  desires  known.  When, 
after  variances,  men  are  brought  to  an  agreement,  they  are 
much  subject  to  this,  rather  to  cover  their  remaining  malices 

Vol.  I.  L 


146  A  COMMENTARY  UPQ-ST 

with  superficial  verbal  forgiveness,  than  to  dislodge  them,  and 
free  the  heart  of  them.  This  is  a  poor  self-deceit.  As  the 
philosopher  said  to  him,  who  being  ashamed  that  he  was  espied 
by  him  in  a  tavern  in  the  outer  room,  withdrew  himself  to  the 
inner,  he  called  after  him,  "  That  is  not  the  way  out ;  the 
"  more  you  go  that  way,  you  will  be  the  further  within  it:" 
so  when  hatreds  are  upon  admonition  not  thrown  out,  but  re- 
tire inward  to  hide  themselves,  they  grow  deeper  and  stronger 
than  before;  and  those  constrained  semblances  of  reconcilement 
are  but  a  false  healing,  do  but  skin  the  wound  over,  and  there* 
fore  it  usually  breaks  forth  worse  again. 

How  few  there  are  that  have  truly  maliceless  hearts,  and 
find  this  entire  upright  affection  towards  their  brethren  meeting 
them  in  their  whole  conversation,  this  law  of  love  deeply  im- 
pressed on  their  hearts,  and  from  thence  expressed  in  their 
words  and  actions,  and  that  is  unfeigned  love,  as  real  to  their 
brethren  as  to  themselves  ! 

2.  It  must  be  pure,  from  a  pure  heart.  This  is  not  all  one 
with  the  former,  as  some  take  it.  It  is  true,  doubleness  or 
hypocrisy  is  an  impurity,  and  a  great  one  ;  but  all  impurity  is 
not  doubleness :  one  may  really  mean  that  friendship  and 
affection  he  expresses,  and  yet  it  may  be  most  contrary  to  that 
which  is  here  required,  because  impure  ;  such  a  hrotherlij  love 
as  that  of  Simeon  and  Levi,  brethren  in  iniquity,  as  the  ex- 
pressing them  brethren  (Gen,  xlix.)  is  taken  to  mean.  When 
hearts  are  cemented  together  by  impurity  itself,  by  ungodly 
conversation  and  society  in  sin,  as  in  uncleanness  or  drunken- 
ness, &c.,  this  is  a  swinish  fraternity,  a  friendship  which  is 
contracted,  as  it  were,  by  Avallowing  in  the  same  mire.  Call  it 
good  fellowship,  or  what  you  will,  all  the  fruit  that  in  the  end 
can  be  expected  out  of  unholy  friendliness  and  fellowship  in 
sinning  together,  is,  to  })e  tormented  together,  and  to  add  each 
to  the  torment  of  another. 

The  mutual  love  of  Christians  must  be  pure,  arising  from 
such  causes  as  are  pure  and  spiritual,  from  the  sense  of  our 
Saviour's  command  and  of  his  example;  for  he  himself  joins 


THE    FIRST    EPISTLE    OF    PETER.  147 

that  with  it,  A  new  commandment  (jive  I  you,  saith  he,  that  as 
I  have  loved  you,  so  you  also  love  one  another  (John  xiii.  34) . 
They  that  are  indeed  lovers  of  God  are  united,  by  that  their 
hearts  meet  in  Him,  as  in  one  centre  :  they  cannot  but  love 
one  another.  Where  a  godly  man  sees  his  Father's  image,  he 
is  forced  to  love  it ;  he  loves  those  whom  he  perceives  godly, 
so  as  to  delight  in  them,  because  that  image  is  in  them;  and 
those  that  appear  destitute  of  it,  he  loves  them  so  as  to  wish 
them  partakers  of  that  image.  And  this  is  all  for  God  :  he  loves 
amicum  in  Deo,  et  inimicum  propter  Deum  :  that  is,  he  loves 
a  friend  in  God,  and  an  enemy  for  God.  And  as  the  Chris- 
tian's love  is  pure  in  its  cause,  so  in  its  effects  and  exercise.  His 
society  and  converse  with  any  tends  mainly  to  this,  that  he 
may  mutually  help  and  be  helped  in  the  knowledge  and  love 
of  God  ;  he  desires  most  that  he  and  his  brethren  may  jointly 
mind  their  journey  heavenwards,  and  further  one  another  in 
their  way  to  the  full  enjoyment  of  God.  And  this  is  truly  the 
love  of  a  pure  heart,  which  both  begins  and  ends  in  God. 

S.  We  must  love  fervently,  not  after  a  cold  indifferent  man- 
ner. Let  the  love  of  your  brethren  be  as  a  fire  within  you, 
consuming  that  selfishness  which  is  so  contrary  to  it,  and  is  so 
natural  to  men  ;  let  it  set  your  thoughts  on  work  to  study  how 
to  do  others  good ;  let  your  love  be  an  active  love,  intense 
Avithin  you,  and  extending  itself  in  doing  good  to  the  souls  and. 
bodies  of  your  brethren  as  they  need,  and  you  are  able  :  Alium 
re,  alium  consilio,  alium  Gratia  :  (Seneca  de  heneficiis,  lib.  i. 
c.  2 :)  One  by  money,  another  by  counsel,  another  by  kindness. 

It  is  self-love  that  contracts  the  heart,  and  shuts  out  all  other 
love,  both  of  God  and  man,  save  only  so  far  as  our  own  inte- 
rest carries,  and  that  is  still  self-love  :  but  the  love  of  God 
dilates  the  heart,  purifies  love,  and  extends  it  to  all  men,  but 
after  a  special  manner  directs  it  to  those  who  are  more  pecu- 
harly  beloved  of  him,  and  that  is  here  the  particular  love  re- 
quired. 

Love  of  the  brethren.']  In  this  is  implied  our  obligation 
after  a  special  manner  to  love  those  of  the  household  of  faith  ^ 


148  A    COMMENTARY    UPON 

because  they  are  our  hrclhroi.  This  includes  not  only,  as 
Abraham  saith,  tJiaf  there  omjht  to  he  no  strife,  (Gen.  xiii.  8,) 
but  it  binds  most  strongly  to  this  sincere,  and  pure,  and  fer- 
vent love  ',  and  therefore  the  Apostle,  in  the  next  verse,  repeats 
expressly  the  doctrine  of  the  mysterious  new  birth,  and  ex- 
plains it  more  fully,  which  he  had  mentioned  in  the  entrance 
of  the  Epistle,  and  again  referred  to,  i;.  14,  17. 

There  is  in  this  fervent  love,  sympathy  with  the  griefs  of 
our  brethren,  desire  and  endeavour  to  help  them,  bearing  their 
infirmities,  and  recovering  them  too,  if  it  may  be  ;  raising  them 
when  they  fall,  admonishing  and  reproving  them  as  is  needful, 
sometimes  sharply,  and  yet  still  in  love  ;  rejoicing  in  their  good, 
in  their  gifts  and  graces,  so  far  from  envying  them,  that  we  be 
glad  as  if  they  were  our  own.  There  is  the  same  blood  running 
in  their  veins  :  you  have  the  same  Father  and  the  same  Spirit 
"within  you,  and  the  same  Jesus  Christ,  the  head  of  that  glorious 
fraternity,  The  first-born  among  many  brethren  (Rom.  viii.  29) ; 
of  whom  the  Apostle  saith,  that  He  hath  re-collected  into  one, 
all  things  in  Heaven  arid  in  earth  (Eph.  i.  10).  The  word  is, 
gathered  them  into  one  head  ;  and  so  suits  very  fitly  to  express 
our  union  in  him.  In  whom,  says  he  in  the  same  Epistle, 
(Eph.  iv.  16,)  tJte  tvhole  body  is  fitly  compacted  together ;  and 
he  adds  that  which  agrees  to  our  purpose,  that  this  body  grows 
up  and  edifies  itself  in  love.  All  the  members  receive  spirits 
from  the  same  head,  and  are  useful  and  serviceable  one  to  ano- 
ther, and  to  the  whole  bod  v.  Thus,  these  brethren,  receiving 
of  the  same  spirit  from  their  head,  Christ,  are  most  strongly 
bent  to  the  good  of  one  another.  If  there  be  but  a  thorn  in  the; 
foot,  the  back  boweth,  the  head  stoops  down,  the  eyes  look,  the 
hands  reach  to  it,  and  endeavour  its  help  and  ease :  in  a  word, 
all  the  members  partake  of  the  good  and  evil,  one  of  another. 
Now,  by  how  much  this  body  is  more  spiritual  and  lively,  so 
much  the  stronger  must  the  union  and  love  of  the  parts  of  it 
be  each  to  every  other.  You  arc  brethren  by  the  same  new 
birth,  and  born  to  the  same  inheritance,  and  such  an  one  as 
i'hall  not  be  an  apple  of  strife  amongst  you,  to  beget  debates 


THE  FIRST  El'ISTLE  OF  PETER.  149 

and  contentions :  no,  it  is  enough  for  all,  and  none  shall  pre- 
judge another,  but  you  shall  have  joy  in  the  happiness  one  of 
another ;  seeing  you  shall  then  be  perfect  in  love,  all  harmony, 
no  difference  in  judgment  or  in  affection,  all  your  harps  tuned 
to  the  same  new  song,  which  you  shall  sing  for  ever.  Let  that 
love  begin  here,  which  shall  never  end. 

And  this  same  union,  I  conceive,  is  likewise  expressed  in  the 
first  words  of  the  verse.  Seeing  you  arc  partakers  of  that 
work  of  sanctification  by  the  same  word,  and  the  same  Spirit 
that  works  it  in  all  the  faithful,  and  are  by  that  called  and 
incorporated  into  that  fraternity,  therefore  live  in  it  and  like  it. 
You  are  purified  to  it ;  therefore  love  one  another  after  that 
same  manner  purely.  Let  the  profane  world  scoff  at  that  name 
of  brethren :  you  will  not  be  so  foolish  as  to  be  scorned  out  of 
it,  being  so  honourable  and  happy ;  and  the  day  is  at  hand 
wherein  those  that  scoff  you  Avould  give  much  more  than  all 
that  the  best  of  them  ever  possessed  in  the  world,  to  be  ad- 
mitted into  your  number. 

Seeing  you  have  purified  your  souls  in  obeying  the  truth 
through  the  Spirit.^  Here  is,  1.  The  chief  seat,  or  subject  of 
the  work  of  sanctification,  the  soul.  2.  The  subordinate  means, 
truth.  3.  The  nature  of  it,  obeying  of  truth.  4.  The  chief 
worker  of  it,  the  Holy  Spirit. 

For  i\\e  first,  the  chief  seat  of  sanctification,  the  soul:  it  is 
no  doubt  a  work  that  goes  through  the  whole  man,  renews  and 
purifies  all.  (Heb.  x.  22 ;  2  Cor.  vii.  1.)  But  because  it  puri- 
fies the  soul,  therefore  it  is  that  it  does  purify  all.  There  im- 
purity begins,  (Matth.  xv.  18  ;)  not  only  evil  thoughts,  but  all 
evil  actions  come  forth  from  the  heart,  which  is  there  all  one 
with  the  soul ;  and  therefore  this  purifying  begins  there, 
makes  the  tree  good  that  the  fruit  may  be  good.  It  is  not  so 
much  external  performances  that  make  the  difference  between 
men,  as  their  inward  temper.  We  meet  here  in  the  same  place, 
and  all  partake  of  the  same  word  and  prayer;  but  how  wide  a 
difference  is  there,  in  God's  eye,  betwixt  an  unwashed  profane 


150  A    COMMENTARY    UPON 

heart  in  the  same  exercise,  and  a  soul  purified  in  some  measure 
in  obeying  the  truth,  and  desirous  to  be  further  purified  by 
further  obeying  it ! 

Secondly,  That  wliich  is  the  subordinate  means  of  this 
purity,  is,  The  Truth,  or  the  word  of  God.  It  is  truth,  pure 
in  itself,  and  it  begets  truth  and  purity  in  the  heart,  by  teach- 
ing it  concerning  the  holy  and  pure  nature  of  God,  shewing  it 
and  his  holy  will,  which  is  to  us  the  rule  of  purity ;  and  by 
representing  Jesus  Christ  unto  us  as  the  fountain  of  our  purity 
and  renovation,  from  whose  fulness  we  may  receive  grace  for 
grace,     (John  i.  16.) 

Thirdly,  The  nature  of  this  work,  that  wherein  the  very 
being  of  this  purifying  consists,  is,  the  receiving,  or  obeying 
of  this  truth.  So  Gal.  iii.  1,  where  it  is  put  for  right  beheving. 
The  chief  point  of  obedience  is  believing ;  the  proper  obe- 
dience to  truth,  is,  to  give  credit  to  it ;  and  this  divine  behef 
doth  necessarily  bring  the  whole  soul  into  obedience  and  con- 
formity to  that  pure  truth  which  is  in  the  word ;  and  so  the 
very  purifying  and  renewing  of  the  soul,  is  this  obedience  of 
faith,  as  unbelief  is  its  chief  impurity  and  disobedience  ;  there- 
fore, (Acts  XV.  9,)  Faith  is  said  to  purify  the  heart. 

Fourthly,  The  chief  worker  of  this  sanctification,  is,  the 
Holy  Spirit  of  God.  They  are  said  here  to  purify  themselves, 
for  it  is  certain  and  undeniable,  that  the  soul  itself  doth  act  in 
believing  or  obeying  the  truth  ;  but  not  of  itself,  it  is  not  the 
first  principle  of  motion.  They  purify  their  souls,  but  it  is  by 
the  Spirit.  They  do  it  by  His  enlivening  power,  and  a  puri- 
fying virtue  received  from  Him.  Faith,  or  obeying  the  truth, 
works  this  purity,  but  the  Holy  Ghost  works  that  faith  :  as  in 
the  fore-cited  place,  God  is  said  to  purify  their  hearts  hy  faith, 
vcr.  8.  He  doth  that  by  giving  them  the  Holy  Ghost.  The 
truth  is  pure,  and  purifying,  yet  can  it  not  of  itself  purify  tlie 
soul,  but  by  the  obeying  or  believing  of  it ;  and  the  soul  can- 
not obey  or  believe  but  by  the  Spirit  which  works  in  it  that 
faith,  and  by  that  faith  purifies  it,  and  works  love  in  it.     The 


THE    FIRST    EPISTLE    OF    PETER.  151 

impurity  and  earthliness  of  men's  minds,  is  the  great  cause  of 
disunion  and  disaffection  amongst  them,  and  of  all  their  strifes. 
(James  iv.  1.) 

This  Spirit  is  that  fire  which  refines  and  purifies  the  soul 
from  the  dross  of  earthly  desires  that  possess  it,  and  which  sub- 
limates it  to  the  love  of  God,  and  of  his  Saints,  because  they 
are  his  and  are  purified  by  the  same  Spirit.  It  is  the  property 
of  fire  to  draw  together  things  of  the  same  kind :  the  outward 
fire  of  enmities  and  persecution  that  are  kindled  against  the 
godly  by  the  world,  doth  somewhat,  and,  if  it  were  more  con- 
sidered by  them,  would  do  more,  in  this  knitting  their  hearts 
closer  one  to  another;  but  it  is  this  inward  pure  and  purifying 
fire  of  the  Holy  Ghost,  that  doth  most  powerfully  unite  them. 

The  true  reason  why  there  is  so  little  truth  of  this  Christian 
mutual  love  amongst  those  that  are  called  Christians,  is,  be- 
cause there  is  so  little  of  this  purifying  obedience  to  the  truth 
whence  it  flows.  Faith  unfeigned  would  beget  this  love  un- 
feigned. Men  may  exhort  to  them  both,  but  they  require  the 
hand  of  God  to  work  them  in  the  heart. 

Ver.  23,  Being  born  again,  not  of  corruptible  seed:  but  of  incorruptible, 
by  the  word  of  God,  which  Hveth  and  abideth  for  ever. 

The  two  things  which  make  up  the  Apostle's  exhortation, 
are  the  very  sum  of  a  Christian's  duty ;  to  walk  as  obedient 
children  towards  God,  and  as  loving  brethren  one  towards 
another :  and  that  it  may  yet  have  the  deeper  impression,  he 
here  represents  to  them  anew  that  new  birth  he  mentioned 
before,  by  which  they  are  the  children  of  God,  and  so  brethren. 
We  shall  first  speak  of  this  Regeneration ;  and  then  of  the 
Seed.  1st,  Of  the  regeneration  itself.  This  is  the  great  dig- 
nity of  believers,  that  they  are  the  sons  of  God,  (John  i.  12,) 
as  it  is  the  great  evidence  of  the  love  of  God,  that  He  hath 
bestowed  this  dignity  on  them.  (1  John  iii.  1.)  For  they  are 
no  way  needful  to  Him  :  He  had  from  eternity  a  Son  perfectly 
like  Himself,  the  character  of  His  person,  (Heb.  i.  3,)  and  one 
Spirit  proceeding  from  both;  and  there  is  no  creation,  neither 


152  A  COMMENTARY  UPON 

tlic  first  nor  the  second,  can  add  any  thing  to  Those  and  Their 
happiness.  It  is  most  true  of  tliat  Blessed  Trinity,  Satis 
ampliim  alter  alteri  theatnim  sumus.  But  the  gracious  pur- 
pose of  God  to  impart  His  goodness,  appears  in  this,  that  He 
hath  made  himself  such  a  multitude  of  sons,  not  only  angels 
that  are  so  called,  but  man,  a  little  lower  than  they  in  nature, 
yet  dignified  with  this  name  in  his  creation :  (Luke  iii.  38,) 
Which,  was  the  Son  of  Adam,  which  was  the  Son  of  God. 
He  had  not  only  the  impression  of  God's  footsteps,  (as  they 
speak)  which  all  the  creatures  have,  but  of  His  image.  And 
most  of  all  in  this  is  His  rich  grace  magnified,  that  sin  having 
defaced  that  image,  and  so  degraded  man  from  his  honour,  and 
divested  him  of  that  title  of  sonship,  and  stamped  our  polluted 
nature  with  the  marks  of  vileness  and  bondage,  yea,  with  the 
very  image  of  Satan,  rebellion  and  enmity  against  God ;  that 
out  of  mankind  thus  ruined  and  degenerated,  God  should  I'aise 
to  himself  a  new  race  and  generation  of  sons. 

For  this  design  was  the  Word  made  flesh,  (John  i.  12,)  the 
Son  made  man,  to  make  men  the  sons  of  God.  And  it  is  by 
him  alone  we  are  restored  to  this ;  they  who  receive  him, 
receive  with  him,  and  in  him,  this  privilege,  v.  12.  And 
therefore  it  is  a  sonship  by  adoption,  and  is  so  called  in  Scrip- 
tui'e,  in  difference  from  his  eternal  and  ineffable  generation, 
who  is,  and  was,  the  only  begotten  Son  of  God.  Yet,  that  we 
may  know  that  this  Divine  adoption  is  not  a  mere  outward  re- 
lative name,  as  that  of  men,  the  sonship  of  the  Saints  is  here, 
and  often  elsewhere  in  Scripture,  expressed  by  neiv  generation, 
and  new  birth.  They  are  begotten  of  God.  (John  i.  13  ; 
1  John  ii.  29.)  A  new  being,  a  spiritual  life,  is  communicated 
to  them  ;  they  have  in  them  of  their  Father's  Spirit ;  and  this 
is  derived  to  them  through  Christ,  and  therefore  called  his 
Spirit.  (Gal.  iv.  C.)  They  arc  not  only  accounted  of  the  family 
of  God  by  adoption,  but  by  this  new  birth  they  are  indeed  his 
children,  partakers  of  the  Divine  nature,  as  our  Apostle  ex- 
presscth  it. 

Now    though  it  be  easy  to  speak  and  hear  the  words  of  this 


THE  FIRST    EPISTLE  OF  FETEU.  153 

doctrine,  yet  the  truth  itself  that  is  in  it,  is  so  high  and  mys- 
terious, that  it  is  altogether  impossible,  without  a  portion  of 
this  new  nature,  to  conceive  of  it.  Corrupt  nature  cannot  vin- 
derstand  it.  What  wonder  that  there  is  nothing  of  it  in  the 
subtilest  schools  of  philosophers,  when  a  very  doctor  in  Israel 
mistook  it  grossly  ?  (John  iii.  10.)  It  is  indeed  a  great  mys- 
tery, and  he  that  was  the  sublimest  of  all  the  Evangelists,  and 
therefore  called  the  divine,  the  soaring  eagle,  (as  they  compare 
him,)  he  is  more  abundant  in  this  subject  than  the  rest. 

And  the  most  profitable  way  of  considering  this  regeneration 
and  sonship,  is  certainly  to  follow  the  light  of  those  holy  writ- 
ings, and  not  to  jangle  in  disputes  about  the  order  and  manner 
of  it,  of  which  though  somewhat  may  be  profitably  said,  and 
safely,  namely,  so  much  as  the  Scripture  speaks,  yet  much  that 
is  spoken  of  it,  and  debated  by  many,  is  but  an  useless  expense 
of  time  and  pains.  What  those  previous  dispositions  are,  and 
how  far  they  go,  and  where  is  the  mark  or  point  of  difference 
betwixt  them  and  the  infusion  of  spiritual  life,  I  conceive  not 
so  easily  determinable. 

If  naturalists  and  physicians  cannot  agree  upon  the  order  of 
formation  of  the  parts  of  the  human  body  in  the  womb,  how 
much  less  can  we  be  peremptory  in  the  other  !  If  there  be  so 
many  wonders  (as  indeed  there  be)  in  the  natural  structure 
and  frame  of  man,  how  much  richer  in  wonders  must  this 
Divine  and  supernatural  generation  be  I  See  how  David 
speaks  of  the  former.  (Psal.  xiv.  15.)  Things  spiritual  being 
more  refined  than  material  things,  their  workmanship  must  be 
far  more  wonderful  and  curious.  But  then,  it  must  be  viewed 
with  a  spiritual  eye.  There  is  an  unspeakable  lustre  and 
beauty  of  the  new  creature,  by  the  mixture  of  all  Divine 
graces,  each  setting  off"  another,  as  so  many  rich  several  colours 
in  embroidery ;  but  who  can  trace  that  Invisible  Hand  that 
Avorks  it,  so  as  to  determine  of  the  order,  and  to  say  which  was 
first,  which  'second,  and  so  on ;  whether  faith,  or  repentance, 
and  all  graces,  S^r. !     This  is  certain,  that  these  and  all  graces 


154  A    COMMENTARY    UPON 

do  inseparably  make  up  the  same  Avork,  and  are  all  in  the  new 
formation  of  every  soul  that  is  born  again. 

If  the  ways  of  God's  universal  providence  be  untraceable, 
then,  most  of  all,  the  workings  of  His  grace  are  conducted  in 
a  secret  unperceivable  way  in  this  new  birth.  He  gives  this 
spiritual  being  as  the  dew,  which  is  silently  and  insensibly 
formed,  and  this  generation  of  the  Sons  of  God  is  compared  to 
it  by  the  Psalmist  (Psal.  ex.  3) :  they  have  this  original  from 
Heaven  as  the  dew.  Except  a  man  be  born  from  above,  he 
cannot  enter  into  the  kingdom  of  God.  (John  iii.  3.)  And  it 
is  the  peculiar  work  of  the  Spirit  of  God;  as  He  himself 
speaks  of  the  dew  to  Job,  (Job  xxxviii.  28,)  Hath  the  rain  a 
father,  or  who  hath  begotten  the  drops  of  the  dew?  The 
sharpest  wits  are  to  seek  in  the  knowledge  and  discovery  of  it, 
as  Job  speaketh  of  a  way  that  no  fowl  knoweth,  and  ivhich  the 
vidture's  exje  hath  not  seen.      (Ch.  xxviii.  ver.  7.) 

To  contest  much,  how  in  this  regeneration  He  works  upon 
the  will,  and  renews  it,  is  to  little  purpose,  provided  this  be 
granted,  that  it  is  in  His  power  to  regenerate  and  renew  a  man 
at  his  pleasure :  and  how  is  it  possible  not  to  grant  this,  unless 
we  will  run  into  that  error,  to  think  that  God  hath  made  a 
creature  too  hard  for  himself  to  rule,  or  liath  willingly  ex- 
empted it  ?  And  shall  the  works  of  the  Almighty,  especially 
this  work,  wherein  most  of  all  others  He  glories,  fail  in  His 
hand  and  remain  Imperfect?  Shall  there  be  any  abortive 
births  whereof  God  is  the  Father  ?  Shall  I  bring  to  the  birth, 
and  not  cause  to  bring  forth  ?  (Isa.  Ixvi.  9.)  No;  no  sinner 
so  dead,  but  there  is  virtue  in  His  hand  to  revive  out  of  the 
very  stones.  Though  the  most  impenitent  hearts  are  as  stones 
within  them,  yet  He  can  make  of  them  children  to  Abraham. 
(Luke  iii,  8.)  He  can  dig  out  the  heart  of  stone,  and  put  a 
heart  of  flesh  in  its  place  (Ezek.  xxvi.  2C)  ;  otherwise,  He 
would  not  have  made  such  a  promise.  Not  of  flesh,  nor  of 
the  trill  of  man,  hid  of  God.  (John  i.  13.)  If  His  sovereign 
will  is  not  a  sufficient  principle  of  this  regeneration,  Avhy  then 


THE  FIRST  EPISTLK  OF  PETER.  155 

says  the  Apostle  St.  James,  Of  his  own  will  begat  he  us? 
And  he  adds  the  subordinate  cause,  By  the  word  of  truth, 
(James  i.  18,)  which  is  here  called  the  immortal  seed  of  this 
new  birth. 

Therefore  it  is  that  the  Lord  hath  appointed  the  continuance 
of  the  ministry  of  this  word,  to  the  end  that  his  church  may 
be  still  fruitful,  bringing  forth  sons  unto  him  ;  that  the  assem- 
blies of  his  people  may  be  YxVe  flocks  of  sheep  coming  up  from 
the  washing,  none  barren  amongst  them.      (Cant.  iv.  2.) 

Though  the  ministers  of  this  word,  by  reason  of  their  em- 
ployment in  dispensing  it,  have,  by  the  Scriptures,  the  relation  of 
parents  imparted  to  them ;  (which  is  an  exceeding  great  dignity 
for  them,  as  they  are  called  co-workers  with  God ;  and  the 
same  apostle  that  writes  so,  calls  the  Galatians  his  little  chil- 
dren, of  ivhom  he  travailed  in  birth  again  till  Christ  ivere 
formed  in  them ;  and  the  ministers  of  God  have  often  very 
much  pain  in  this  travail;)  yet,  the  privilege  of  the  Father  of 
Spirits  remains  untouched,  which  is,  effectually  to  beget  again 
those  same  spirits  which  he  creates,  and  to  make  that  seed  of 
the  word  fruitful  in  the  way  and  at  the  season  that  it  may 
please  Him.  The  preacher  of  the  word,  be  he  never  so  power- 
ful, can  cast  this  seed  only  into  the  ear  ;  his  hand  reaches  no 
further ;  and  the  hearer,  by  his  attention,  may  convey  it  into 
his  head  ;  but  it  is  the  supreme  Father  and  Teacher  above 
who  carries  it  into  the  heart,  the  only  soil  wherein  it  proves 
lively  and  fruitful.  One  man  cannot  reach  the  heart  of  ano- 
ther ;  how  should  he  then  renew  its  fruitfulness  ?  If  natural 
births  have  been  always  acknowledged  to  belong  to  God's  pre- 
rogative, (Psal.  cxxvii.  3,  Lo,  children  are  an  heritage  of 
the  Lord,  and  the  fruit  of  the  womb  is  his  reward ;  and  so 
Jacob  answered  wisely  to  his  wife's  foolish  passion.  Gen.  xxx. 
2,  Am  I  in  God's  stead?)  how  much  more  is  this  new  birth 
wholly  dependent  on  His  hand  ! 

But  though  this  word  cannot  beget  without  Him,  yet  it  is 
by  this  word  that  He  begets,  and  ordinarily  not  without  it.  It 
is  true  that  the  substantial  Eternal  Word  is  to  us  (as  we  said) 


156  '  A  COMMEXTARY    UPON 

tlie  spring  of  tliis  new  birtli  and  life,  the  liead  from  whom  the 
spirits  of  this  supernatural  hfe  flow ;  but  tliat  by  the  word 
here,  is  meant  the  Gospel,  the  Apostle  puts  out  of  doubt,  verse 
the  last,  And  this  is  the  ivord  ivhich  by  the  yospel  is  preached 
unfo  you.  Therefore  thus  is  this  word  really  the  seed  of  this 
new  birth,  because  it  contains  and  declares  that  Other  Word, 
the  Son  of  God,  as  our  life.  The  word  is  spoken  in  common, 
and  so  is  the  same  to  all  hearers;  but  then,  all  hearts  being 
naturally  shut  against  it,  God  doth  by  his  own  hand  open  some 
to  receive  it,  and  mixes  it  with  faith  ;  and  those  it  renews, 
and  restoreth  in  them  the  image  of  God,  draws  the  traces  of  it 
anew,  and  makes  them  the  Sons  of  God.  My  doctrine  shall 
drop  as  the  dew,  says  Moses.  (Deut.  xxxii.  2.)  The  word,  as 
a  heavenly  dew,  not  falling  beside,  but  dropped  into  the  heart 
by  the  hand  of  God's  own  Spirit,  makes  it  all  become  spiritual 
and  heavenly,  and  turns  it  into  one  of  those  drops  of  dew  that 
the  children  of  God  are  compared  to,  (Psal.  ex.  3,)  Thou  hast 
the  dew  of  thy  youth. 

The  natural  estate  of  the  soul  is  darkness,  and  the  Avord  as 
a  Divine  light  shining  into  it,  transforms  the  soul  into  its  own 
nature;  so  that  as  the  word  is  called  light,  so  is  the  soul  that  is 
renewed  by  it.  Ye  were  darkness,  but  now  are  ye,  not  only 
enlightened,  but  light  in  the  Lord.  (Eph.  v.  8.)  All  the  evils 
of  the  natural  mind  are  often  comprised  under  the  name  of 
darkness  and  error,  and  therefore  is  the  whole  work  of  conver- 
sion likewise  signified  by  light  and  truth  :  He  begat  us  by  the 
word  of  truth.  (Jam.  i.  18:  so  2  Cor.  iv.  IG,  alluding  to 
the  first  Fiat  Lux,  or  Let  there  be  light,  in  the  creation.)  The 
word  brought  within  the  soul  by  the  Spirit,  lets  it  see  its  own 
necessity  and  Christ's  sufficiency,  convinceth  it  thoroughly, 
and  causeth  it  to  cast  over  itself  upon  him  for  life ;  and  this  is 
the  very  begetting  of  it  again  to  eternal  life. 

So  that  this  efficacy  of  the  word  to  prove  successful  seed, 
dolh  not  hang  ujion  the  different  abilities  of  the  preachers, 
their  having  more  or  less  rhetoric  or  learning.  It  is  true,  elo- 
tpicnce  hath  a  great  advantage  in  civil  and  moral  things,  tq 


THE  FIRST  ET-ISTLE   OF   PETER.  157 

persuade,  and  to  draw  the  hearers  by  tlic  cars,  ahnost  wliich 
way  it  Mill  ;  but  in  this  spiritual  work,  to  revive  a  soul,  to 
beget  it  anew,  the  influence  of  Heaven  is  the  main  thing  re- 
quisite. There  is  no  way  so  common  and  plain,  (being  war- 
ranted by  God  in  the  delivery  of  saving  truth,)  but  the  Spirit 
of  God  can  revive  the  soul  by  it ;  and  the  most  skilful  and 
authoritative  way,  yea,  being  withal  very  spiritual,  yet  may 
effect  nothing,  because  left  alone  to  itself.  One  word  of  holy 
Scripture,  or  of  truth  conformable  to  it,  may  be  the  principle 
of  regeneration,  to  him  that  hath  heard  multitudes  of  excel- 
lent sermons,  and  hath  often  read  the  whole  Bible,  and  hath 
still  continued  unchanged.  If  the  Spirit  of  God  preach  that 
one  or  any  sucli  word  to  the  soul,  God  so  loved  the  world,  that 
he  (jave  his  only  begotten  Son,  that  whosoever  shoidd  believe 
in  him  should  not  perish,  but  have  everlasting  life,  (John 
iii.  15,)  it  will  be  cast  down  with  the  fear  of  perishing,  and 
driven  out  of  itself  by  that,  and  raised  up  and  drawn  to  Jesus 
Christ  by  the  hope  of  everlasting  life  ;  it  will  believe  on  him 
that  it  may  have  life,  and  be  inflamed  with  the  love  of  God, 
and  give  itself  to  Him  who  so  loved  the  world,  as  to  give  His 
only  begotten  Son  to  purchase  for  us  that  everlasting  life. 
Thus  may  that  word  prove  this  immortal  seed,  which,  though 
very  often  read  and  heard  before,  was  but  a  dead  letter.  A 
drop  of  those  liquors  which  are  called  spirits  operates  more 
than  large  di'aughts  of  other  waters  ;  one  word  spoken  by  the 
Lord  to  the  heart  is  all  spirit,  and  doth  that  , which  whole 
streams  of  man's  eloquence  could  never  effect. 

In  hearing  of  the  word,  men  look  usually  too  much  upon 
men,  and  forget  from  what  spring  the  word  hath  its  power  ; 
they  observe  too  narrowly  the  different  hand  of  the  sowers, 
and  too  little  depend  on  His  hand,  who  is  great  Lord  of 
both  seed-time  and  harvest.  Bo  it  sown  by  a  weak  hand,  or 
a  sti'onger,  the  immortal  seed  is  still  the  same ;  yea,  suppose 
the  worst,  that  it  be  a  foul  hand  that  sows  it,  that  the  preacher 
himself  be  not  so  sanctified  and  of  so  edifying  a  life  as  you 
would  wish,  yet,  the  seed  itself,  being  good,  contracts  no  de- 


158  A  COMMENTARY  UPON 

filement,  and  may  be  effectual  to  i-egeneration  in  some,  and  to 
the  strengthening  of  others  ;  although  he  that  is  not  renewed 
by  it  liimself,  cannot  have  much  hope  of  success,  nor  reap 
much  comfort  by  it,  and  usually  doth  not  seek  nor  regard  it 
much  ;  but  all  instruments  are  alike  in  an  Almighty  hand. 

Hence  learn,  1.  That  true  conversion  is  not  so  slight  a 
work  as  we  commonly  account  it.  It  is  not  the  outward 
change  of  some  bad  customs,  Avhich  gains  the  name  of  a  re- 
formed man,  in  the  ordinary  dialect ;  it  is  a  new  birth  and 
being,  and  elsewhere  called  a  new  creation.  Though  it  be 
but  a  change  in  qualities,  yet  it  is  such  a  one,  and  the  quali- 
ties are  so  far  different,  that  it  bears  the  name  of  the  most  sub- 
stantial productions :  from  children  of  disobedience,  and  that 
which  is  linked  with  it,  heirs  of  wrath,  to  be  sons  of  God  and 
heirs  of  glory !  They  have  a  new  spirit  given  them,  a  free, 
princely,  noble  spirit,  as  the  word  is,  (Psal.  li.  10,)  and  this 
spirit  acts  in  their  life  and  actions. 

2.  Consider  this  dignity,  and  be  kindled  with  an  ambition 
worthy  of  it.  How  doth  a  Christian  pity  that  poor  vanity 
which  men  make  so  much  noise  about,  of  their  kindred  and 
extraction  !  This  is  worth  glorying  in  indeed,  to  be  of  the 
highest  blood-royal,  sons  of  the  King  of  kings  by  this  new 
birth,  and  in  the  nearest  relation  to  Him  !  This  adds  matchless 
honour  to  that  birth  which  is  so  honourable  in  the  esteem  of 
the  world. 

But  we  all  pretend  to  be  of  this  number.  AVould  we  not 
study  to  cozen  ourselves,  the  discovery  whether  we  are,  or  not, 
would  not  be  so  hard. 

In  many,  their  false  confidence  is  too  evident ;  there  is  no 
appearance  in  them  of  the  Spirit  of  God,  not  a  footstep  like 
His  leading,  nor  any  trace  of  that  character,  (Kom.  viii.  14,) 
As  many  as  are  led  by  the  Spirit  of  God,  they  are  the  chil- 
dren of  God  ;  not  a  lineament  of  God's  visage,  as  their  Father. 
If  ye  Jcnoiv  that  He  is  righteous,  (says  St.  John,  eh.  ii.  ver.  29,) 
ye  know  then  that  every  one  that  doth  righteousness  is  born  of 
J/iui      And  so,  on  the  other  liand,  how  contrary  to  tlie  most 


THE  FIRST  EPISTLE  OF  PETER.  159 

holy  God,  the  lover  and  fountain  of  holiness,  are  they  Avho 
swinishly  love  to  wallow  in  the  mire  of  unholiness  !  Is  swear 
ing  and  cursing  the  accent  of  the  regenerate,  the  children  of 
God  ?  No;  it  is  the  language  of  hell.  Do  children  delight  to 
indignify  and  dishonour  their  father's  name  ?  No ;  earthly- 
mindedness  is  a  countersign.  Shall  the  king's  children,  they 
that  were  brought  up  in  scarlet,  (as  Jeremiah  laments)  ern,' 
brace  the  dunghill  ?  (Lam.  iv.  5.)  Princes,  by  their  high  birth 
and  education,  have  usually  their  hearts  filled  with  far  higher 
thoughts  than  mean  persons :  the  children  of  the  poorest  sort 
being  pinched  that  way,  their  greatest  thoughts,  as  they  grow 
up,  are,  ordinarily,  how  they  shall  shift  to  live,  how  they  shall 
get  bread ;  but  princes  think  either  of  the  conquest  or  govern- 
ing of  kingdoms.  Are  you  not  born  to  a  better  inheritance, 
if,  indeed,  you  are  born  again  :  why,  then,  do  you  vilify  your- 
selves ?  Why  are  you  not  more  in  prayer  ?  There  are  no 
dumb  children  among  those  that  are  born  of  God  ;  they  have 
all  that  Spirit  of  prayer  by  which  they  not  only  speak,  but 
cj-y,  Abba,  Father. 

9.dly.  We  come  to  consider  the  seed  of  this  regeneration,  the 
word  of  God.  The  most  part  of  us  esteem  the  preaching  of 
the  word,  as  a  transient  discourse  that  amuses  us  for  an  hour. 
We  look  for  no  more,  and  therefore  we  find  no  more.  We  re- 
ceive it  not  as  the  immortal  seed  of  our  regeneration,  as  the 
ingrafted  ivord  that  is  able  to  save  our  souls  (Jam.  i.  21). 
Oh  !  learn  to  reverence  this  holy  and  happy  ordinance  of  God, 
this  word  of  life,  and  know,  that  they  who  are  not  regenerated, 
and  so  saved  by  it,  shall  be  judged  by  it. 

Not  of  corruptible  seed.']  It  is  a  main  cause  of  the  unsuit- 
able and  unworthy  behaviour  of  Christians,  (those  that  profess 
themselves  such,)  that  a  great  part  of  them  cither  do  not  know, 
or  at  least  do  not  seriously  and  frequently  consider,  what  is 
indeed  the  estate  and  quality  of  Christians,  how  excellent  and 
of  what  descent  their  new  nature  is  ;  therefore  they  are  often 
to  be  reminded  of  this.  Our  Apostle  here  doth  so,  and  by  it 
binds  on  all  his  exhortations. 


lOO  A  COMMENTARY  UPON 

Of  this  new  being  we  have  liere  tliese  two  things  specified  : 

1.  Its  high  original  from  God,  Begotten  arjain  of  His   icord  : 

2.  That  which  so  much  commends  oood  thino-s,  its  duration. 
And  this  follows  from  the  other ;  for  if  tlie  principle  of  tliis 
be  incorruptihle,  itself  must  be  so  too.  The  Avord  of  God  is 
not  only  a  living  and  ever-abiding  word  in  itself,  but  likewise 
in  reference  to  this  new  birth  and  spiritual  life  of  a  Christian  ; 
and  in  this  sense  that  which  is  here  spoken  of  it  is  intended  : 
it  is  therefore  called,  not  only  an  abiding  word,  but  incorrup- 
tible seed,  which  expressly  relates  to  regeneration.  And  be- 
cause we  are  most  sensible  of  the  good  and  evil  of  things  by 
comparison,  the  everlastingness  of  the  word  and  of  that  spiri- 
tual life  which  it  begets,  is  set  off  by  the  frailty  and  shortness 
of  natural  life,  and  of  all  the  good  that  concerns  it.  This  the 
Apostle  expresseth  in  the  words  of  Isaiah,  in  the  next  verse. 

Ver.  24.     For  all  flesh  is  as  grass,  and  all  the  glory  of  man  as  the  flower 
of  grass:  the  grass  withereth,  and  the  flower  thereof  falleth  awa}-. 

In  expressing  the  vanity  and  frailty  of  the  natural  life  of  man, 
it  agrees  very  well  with  the  subject  to  call  him  flesh,  gi^'^'^o 
to  the  whole  man  the  name  of  his  corruptible  part,  both  to 
make  the  wretched  and  perishing  condition  of  this  life  more 
Sensible,  and  man  the  more  humble  by  it :  for  though  by  pro- 
viding all  for  the  flesh,  and  bestowing  his  whole  time  in  the 
endeavours  which  are  of  the  flesh's  concernment,  he  remembers 
it  too  nmch,  and  forgets  his  spiritual  and  immortal  part ;  yet 
in  that  over-eager  care  for  the  flesh,  he  seems,  in  some  sense, 
to  forget  that  he  is  flesh,  or,  at  least,  that  flesh  is  perishing 
because  flesh  ;  extending  his  desires  and  projects  so  f\ir  for  the 
flesh,  as  if  it  were  immortal,  and  should  always  abide  to  enjoy 
and  use  these  things.  As  the  philosopher  said  of  his  country- 
men, u])bralding  at  once  their  surfeitings  and  excess  in  feasting, 
and  their  siiniptuousness  in  building,  "  That  they  ate  as  if 
they  meant  to  die  to-morrow,  and  yet  built  as  if  they  were 
never  to  die;"  thus,  in  men's  innnoderate  pursuits  of  earth, 
they  seem  both  to  forget  they  arc  any  thing  else  beside  flesh, 


THE    FIRST    EPISTLE    OF    PKTICH.  IGl 

and,  in  this  sense  too,  to  forget  that  they  are  flesli,  that  is, 
mortal  and  perishing;  they  rightly  remember  neither  their 
immortality  nor  their  mortahty.  If  we  consider  what  it  is  to 
be  flesh,  the  naming  of  tliat  were  sufficient  to  the  purpose  :  All 
man  is  flesli;  but  it  is  plainer  thus,  All  flesh  is  grass.  Thus, 
in  the  Ixxviiitli  Psalm,  He  remembered  that  theij  were  hut 
flesh  :  that  speaks  their  frailty  enough  ;  but  it  is  added,  to  make 
the  vanity  of  their  estate  the  clearer — a  ivind  that  passeth  and 
Cometh  not  again.  So  Psal.  ciii.  15.  As  for  man,  his  days 
are  as  grass,  as  a  flower  of  the  field  so  he  fl.ourisheh.  For 
the  ivind  passeth  over  it  and  it  is  gone,  and  the  place  thereof 
shall  know  it  no  more. 

This  natural  life  is  compared,  even  by  natural  men,  to  the 
vainest  things,  and  scarcely  find  they  things  light  enough  to 
express  its  vanity  ;  as  it  is  here  called  grass,  so  they  have  com- 
pared tlie  generations  of  men  to  the  leaves  of  trees.  But  the 
light  of  Scripture  doth  most  discover  this,  and  it  is  a  lesson 
that  requires  the  Spirit  of  God  to  teach  it  aright.  Teach  us, 
says  Moses,  (Psal.  xc.  12,)  so  to  number  our  clays,  that  we 
may  apply  our  hearts  unto  wisdom.  And  David,  (Psal. 
xxxix.  4,)  Make  me  to  know  my  life,  how  frail  I  am.  So 
James,  (iv.  14,)  fVhat  is  your  life!  it  is  even  a  vapour.  And 
here  it  is  called  grass.  So  Job,  (xiv.  1,  2,)  Man  that  is  bo'rn 
of  a  woman,  is  of  few  days,  and  full  of  trouble.  He  cometh 
forth  like  a  flower  and  is  cut  down. 

Grass  hath  its  root  in  the  earth,  and  is  fed  by  the  moisture 
of  it  for  a  while  ;  but  besides  that,  it  is  under  the  hazard  of  such 
weather  as  favours  it  not,  or  of  the  scythe  that  cuts  it  down  ; 
give  it  all  the  forbearance  that  may  be,  let  it  be  free  from  both 
those,  yet  how  quickly  will  it  wither  of  itself  !  Set  aside  those 
many  accidents,  the  smallest  of  which  is  able  to  destroy  our 
natural  life,  the  diseases  of  our  own  bodies,  and  outward  vio- 
lences, and  casualties  that  cut  down  many  in  their  greenness, 
in  the  flower  of  their  youth,  the  utmost  term  is  not  long  ;  in  the 
course  of  nature  it  will  wither.  Our  life  is  indeed  a  lighted  torch 
Vol.  I.  M 


162  A    COMMENTARY    UPON 

either  blown  out  by  some  stroke  or  some   wind,  or,  if  spared, 
yet  witliin  a  while  it  burns  away,  and  will  die  out  of  itself. 

And  all  the  glonj  of  man.']  This  is  elegantly  added.  There 
is  indeed  a  great  deal  of  seeming  difference  betwixt  the  outward 
conditions  of  life  amongst  men.  Shall  the  rich,  and  honourable, 
and  beautiful,  and  healthful  go  in  together,  under  the  same 
name,  with  the  baser  and  unhappier  part,  the  poor,  wretched 
sort  of  the  world,  who  seem  to  be  born  for  nothing  but  suf- 
ferings and  miseries  ?  At  least,  hath  the  wise  no  advantage 
beyond  the  fools  ?  Is  all  grass  ?  Make  you  no  distinction  ? 
No  ;  all  is  grass,  or  if  you  will  have  some  other  name,  be  it 
so  :  once,  this  is  true,  that  all  flesh  is  grass  ;  and  if  that  glory 
which  shines  so  much  in  your  eyes,  must  have  a  difi'erence, 
then  this  is  all  it  can  have, — it  is  but  the  flower  of  that  same 
grass ;  somewhat  above  the  common  grass  in  gayness,  a  little 
comelier,  and  better  apparelled  than  it,  but  partaker  of  its  frail 
and  fading  nature  ;  it  hath  no  privilege  nor  immunity  that 
way,  yea,  of  the  two,  is  the  less  durable,  and  usually  shorter 
lived  ;  at  the  best  it  decays  with  it :  The  grass  ivithereth,  and 
the  flower  thereof  fallefh  away. 

How  easily  and  quickly  hath  the  highest  splendour  of  a 
man's  prosperity  been  blasted,  either  by  men's  power,  or  by 
the  immediate  hand  of  God  !  The  Spirit  of  the  Lord  blows 
upon  it,  (as  Isaiah  there  sa^'s,)  and  by  that,  not  only  withers 
the  grass,  but  the  flower  fades  though  never  so  fair.  When 
thou  correctest  man  for  iniquity,  says  David,  thou  makest  his 
beauty  to  consume  away  like  a  moth.  (Psal.  xxxix.  11.)  How 
many  have  the  casualties  of  fire,  or  war,  or  shipwreck,  in  one 
day,  or  in  one  night,  or  in  a  small  part  of  either,  turned  out  of 
great  riches  into  extreme  poverty  !  And  the  instances  are  not 
few,  of  those  who  have  on  a  sudden  fallen  from  the  top  of  honour 
into  the  foulest  disgraces,  not  by  degrees  coming  down  the 
stair  they  went  up,  but  tumbled  down  headlong.  And  the 
most  vigorous  beauty  and  strength  of  body,  how  doth  a  few 
days'  sickness,  or  if  it  escape  that,  a  few  years'  time,  blast  that 


THE    FIRST    KPISTLE    OF    PFTER.  1G3 

flower  !  Yea,  those  higher  advantages  which  have  somewhat 
both  of  truer  and  more  lasting  beauty  in  them,  the  endowments 
of  wit,  and  learning,  and  eloquence,  yea,  and  of  moral  good- 
ness and  virtue,  yet  they  cannot  rise  above  this  word ;  they  are 
still,  in  all  their  glory,  but  the  flower  of  grass  ;  their  root  is  in 
the  earth.  Natural  ornaments  are  of  some  use  in  this  present 
life,  but  they  reach  no  further.  When  men  have  wasted  their 
strength,  and  endured  the  toil  of  study  night  and  day,  it  is  but 
a  small  parcel  of  knowledge  they  can  attain  to,  and  they  are 
forced  to  lie  down  in  the  dust  in  the  midst  of  their  pursuit  of 
it  :  that  head  that  lodges  most  sciences,  shall  within  a  while 
be  disfurnished  of  them  all ;  and  the  tongue  that  speaks  most 
languages  be  silenced. 

The  great  projects  of  kings  and  princes,  and  they  also  them- 
selves, come  under  this  same  notion  ;  al  I  the  vast  designs  that 
are  framing  in  their  heads,  fall  to  the  ground  in  a  moment ; 
They  return  to  their  dust,  and  in  that  day  all  their  thoughts 
perish.  (Psal.  cxlvi.  4.)  Archimedes  was  killed  in  the  midst 
of  his  demonstration. 

If  they  themselves  did  consider  this  in  the  heat  of  their 
affairs,  it  would  much  allay  the  swelling  and  loftiness  of  their 
minds ;  and  if  they  who  live  upon  their  favour  would  consider 
it,  they  would  not  value  it  at  so  high  a  rate,  and  buy  it  so  dear 
as  often  they  do.  Men  of  loiv  degree  are  vanity,  says  the 
Psalmist,  (Psal.  Ixii.  9,)  but  he  adds,  Meri  of  high  degree  are  a 
lie.  From  base,  mean  persons  we  expect  nothing ;  but  the 
estate  of  great  persons  promises  fair,  and  often  keeps  not; 
therefore  they  are  a  lie,  although  they  can  least  endure  that  word. 

They  are,  in  respect  of  mean  persons,  as  the  flower  to  the 
grass ;  a  somewhat  fairer  lustre  they  have,  but  no  more  endur- 
ance, nor  exemption  from  decaying.  Thus,  then,  it  is  an  uni- 
versal and  undeniable  truth  :  it  begins  here  with  ^lon,  and  is  as 
sure  a  conclusion  as  the  surest  of  those  in  their  best  demonstra- 
tions, which  they  call  ^j6t».  And  as  particular  men,  so  whole 
states  and  kingdoms  have  thus  their  budding,  flourishing,  and 
withering,  and  it  is  in  both  as  with   flowers — when  they  are 

M  2 


164  A    C0i\OrE\'TARY    UION 

fullest' spread,  then  they  are  near  their  declining  and  withering. 
And  thus  it  is  with  all  whole  generations  of  men  upon  earth  : 
as  Solomon  says,  One  goeth  and  another  cometh  (Eecl.  i.  4)  j 
but  not  a  word  of  abiding  at  all.  We,  in  our  thoughts,  shut 
up  death  into  a  very  narrow  compass,  namely,  into  the  moment 
of  our  expiring ;  but  the  truth  is,  as  the  moralist  observes,  it 
goes  through  all  our  life  :  for  we  are  still  losing  and  spending 
life  as  we  enjoy  it,  yea,  our  very  enjoying  of  it  is  the  spending 
of  it.  Yesterday's  life  is  dead  to-day,  and  so  shall  this  day's 
life  be  to-morrow.  We  spend  our  years,  says  Moses,  as  a  tale, 
(Psal.  xc.  8,)  or  as  a  thought,  so  swift  and  vanishing  is  it. 
Every  word  helps  a  tale  towards  its  end  ;  while  it  lasts,  it  is 
generally  vanity,  and  when  it  is  done,  it  vanishes  as  a  sound  in 
the  air.  What  is  become  of  all  the  pompous  solemnities  of 
kings  and  princes  at  their  births  and  marriages,  coronations 
and  triumphs  ?  They  are  now  as  a  dream ;  as  St.  Luke 
(Acts  XXV.  23)  calls  the  pomp  of  Agrippa  and  Bernice,  (f>av- 
raff/a,  a  mere  phantasy. 

Hence,  learn  the  folly  and  pride  of  man  Avho  can  glory  and 
please  himself  in  the  frail  and  wretched  being  he  hath  here,  who 
doats  on  this  poor  natural  life,  and  cannot  be  persuaded  to 
think  on  one  higher  and  more  abiding,  although  the  course  of 
time,  and  his  daily  experience  tell  him  this  truth,  that  all  flesh 
is  grass.  Yea,  the  Prophet  prefixes  to  these  words  a  command 
of  crying  ;  they  must  be  shouted  aloud  in  oiu"  ears,  ere  we  will 
hear  them,  and  by  that  time  the  sound  of  the  cry  is  done,  we 
have  forgotten  it  again.  Would  we  consider  this,  in  the  midst 
of  those  vanities  that  toss  our  light  minds  to  and  fro,  it  would 
give  us  wiser  thoughts,  and  ballast  our  hearts ;  make  them 
more  solid  and  steadfast  in  those  spiritual  endeavours  which  con- 
cern a  durable  condition,  a  being  that  abides  for  ever;  in  com- 
parison of  which,  the  longest  term  of  natural  life  is  less  than  a 
jTioment,  and  the  happiest  estate  of  it  but  a  heap  of  miseries. 
Were  all  of  us  more  constantly  prosperous  than  any  one  of  us 
is,  yet  that  one  thing  were  enough  to  cry  down  the  price  we  put 
upon  this  life,  that  it  continues  not.     As  he  answered  to  one 


THE  FIRST  EPISTLE  OF  PETER.  16*5 

who  had  a  mind  to  flatter  liim  in  the  midst  of  a  pompous 
triumph,  by  saying,  What  is  wanting  here  ?  Continuance, 
said  he.  It  was  wisely  said  at  any  time,  but  wisest  of  all,  to 
have  so  sober  a  thought  in  such  a  solemnity,  in  which  weak 
heads  cannot  escape  either  to  be  wholly  drunk,  or  somewhat 
giddy  at  least.  Surely  we  forget  this,  when  we  grow  vain  upon 
any  human  glory  or  advantage ;  the  colour  of  it  pleases  us,  and 
Ave  forget  that  it  is  but  a  flower,  and  foolishly  over-esteem  it. 
This  is  like  that  madness  upon  flowers,  which  is  somewhere 
prevalent,  where  they  will  give  as  much  for  one  flower,  as  would 
buy  a  good  dwelling-house.  Is  it  not  a  most  foolish  bargain, 
to  bestow  continual  pains  and  diligence  upon  the  purchasing  of 
great  possessions  or  honours,  if  we  believe  this,  that  the  best  of 
them  is  no  other  than  a  short-lived  flower,  and  to  neglect  the 
purchase  of  those  glorious  mansions  of  eternity,  a  garland  of 
such  flowers  as  wither  not,  an  unfading  crown,  that  everlasting 
life,  and  those  everlasting  pleasures  that  are  at  the  right  hand 
of  God  ? 

Now,  that  life  which  shall  never  end  must  begin  here;  it  is 
the  new  spiritual  life,  whereof  the  word  of  God  is  the  immortal 
seed ;  and  in  opposition  to  corruptible  seed  and  the  corruptible 
life  of  flesh,  it  is  here  said  to  endure  for  ever.  And  for  this 
end  is  the  frailty  of  natural  life  mentioned,  that  our  aff'ections 
may  be  drawn  off*  from  it  to  this  spiritual  life,  which  is  not 
subject  unto  death. 

Ver.  25.  But  the  word  of  the  Lord  endureth  for  ever;  and  this  is  the 
word  which  by  the  Gospel  is  preached  unto  you. 

The  word  of  God  is  so  like  Himself,  and  carries  so  plainly  the 
image  and  impression  of  his  power  and  wisdom,  that  where 
they  are  spoken  of  together,  it  is  sometimes  doubtful  whether 
the  expressions  are  to  be  referred  to  Himself,  or  to  His  word : 
(as  Heb.  iv.  12;  and  so  here:)  but  there  is  no  hazard  in  refer- 
ring them  either  way,  seeing  there  is  truth  in  both,  and  perti- 
nency too;  for  they  who  refer  them  to  God,  affirm  that  they 
are  intended  for  the  extolhng  of  His  word,  being  the  subject 


166  A    COMMENTAHY    UPON 

in  hand,  and  that  we  may  know  it  to  be  like  Him.  But  I 
rather  think  here,  that  the  Apostle  speaks  of  the  Avord ;  it  is 
said  to  be  quick  or  living  (i^<5v)  in  the  fore-cited  text,  as  well  as 
in  tlic  passage  before  us ;  and  the  phrase,  abiding  for  ever,  is 
expressly  repeated  of  it  here,  in  the  Prophet's  words.  And 
(with  respect  to  those  learned  men  that  apply  them  to  God)  I 
remember  not  that  this  abiding  for  eve?' is  used  to  express  God's 
eternity  in  Himself.  Howsoever,  this  incorruptible  seed  is  the 
living  and  everlasting  word  of  the  living  and  everlasting  God, 
and  is  therefore  such,  because  He,  whose  it  is,  is  such. 

Now,  this  is  not  to  be  taken  in  an  abstract  sense  of  the  word, 
only  in  its  nature,  but  as  the  principle  of  regeneration,  the  seed 
of  this  new  life ;  because  the  word  is  enlivening  and  living, 
therefore  they  with  whom  it  is  effectual,  and  into  whose  hearts 
it  is  received,  are  begotten  again  and  made  alive  by  it ;  and 
because  the  word  is  incorruptible,  and  endureth  for  ever,  there- 
fore that  life  begotten  by  it  is  such  too,  cannot  perish  or  be  cut 
down,  as  the  natural  life  ;  no,  this  spiritual  life  of  grace  is  the 
certain  beginning  of  that  eternal  life  of  glory,  and  shall  issue  in 
it,  and  therefore  hath  no  end. 

As  the  word  of  God  in  itself  cannot  be  abolished,  but  sur- 
passes the  permanence  of  heaven  and  earth,  as  our  Saviour 
teaches;  and  all  the  attempts  of  men  against  the  Divine  truth 
of  that  word  to  undo  it,  are  as  vain  as  if  they  should  consult  to 
pluck  the  sun  out  of  the  firmament ;  so,  likewise,  in  the  heart 
of  a  Christian,  it  is  immortal  and  incorruptible.  Whei-e  it  is 
once  received  by  faith,  it  cannot  be  obliterated  again :  all  the 
powers  of  darkness  cannot  destroy  it,  although  they  be  never  so 
diligent  in  their  attempts  that  way.  And  this  is  the  comfort  of 
the  Saints,  that  though  the  hfe,  which  God  by  His  word  hath 
breathed  into  their  souls,  have  many  and  strong  enemies,  such 
as  they  themselves  could  never  hold  out  against,  yet  for  His 
own  glory,  and  His  j^romise  sake.  He  will  maintain  that  life, 
and  bring  it  to  its  perfection  :  God  icill  perfect  that  ivhich 
concernctli  me,  saith  the  Psalmist  (Psal.  cxxxviii.  8.)  It 
is  grossly  contrary  to  the  truth  of  the  Scriptures   to  imagine. 


THE    FIRST    EPISTLE    OF    PETER.  167 

that  they  who  are  thus  renewed  can  be  unborn  again.  This 
new  birth  is  but  once,  of  one  kind  ;  though  tliey  are  subject  to 
frailties  and  weaknesses  here  in  this  spiritual  life,  yet  not  to 
death  any  more,  nor  to  such  way  of  sinning  as  would  extinguish 
this  hfe.  This  is  that  which  the  Apostle  John  says,  He  that 
is  horn  of  God  sinneth  not ;  and  the  reason  he  adds,  is  the 
same  that  is  here  given,  the  permanence  and  incorruptiblcness 
of  this  word,  The  seed  of  God  ahideth  in  him.   (John  iii.  9.) 

This  is  the  word  which  by  the  Gospel  is  preached  unto  you.'] 
It  is  not  sufficient  to  have  these  thoughts  of  the  word  of  God 
in  a  general  way,  and  not  to  know  what  that  word  is ;  but  we 
must  be  persuaded,  that  that  word  which  is  preached  to  us  is 
this  very  word  of  so  excellent  virtue,  and  of  which  these  high 
things  are  spoken  ;  that  it  is  incorruptible  and  abideth  for  ever, 
and  therefore  surpasses  all  the  world,  and  all  the  excellencies 
and  glory  of  it.  Although  delivered  by  weak  men — the  apostles, 
and  by  far  weaker  than  they  in  the  constant  ministry  of  it,  yet 
it  loseth  none  of  its  own  virtue  ;  for  that  depends  upon  the 
first  Owner  and  Author  of  it,  the  ever-living  GOD,  who  by  it 
beo-ets  his  chosen  unto  life  eternal. 

This,  therefore,  is  that  which  we  should  learn  thus  to  hear, 
and  thus  to  receive,  esteem,  and  love,  this  holy,  this  living 
word ;  to  despise  all  the  glittering  vanities  of  this  perishing 
life,  all  outward  pomp,  yea,  all  inward  worth,  all  wisdom  and 
natural  endowments  of  mind,  in  comparison  of  the  heavenly 
light  of  the  Gospel  preached  unto  us  :  rather  to  hazard  all  than 
lose  that,  and  banish  all  other  things  from  the  place  that  is  due 
to  it ;  to  lodge  it  alone  in  our  hearts,  as  our  only  treasure  here, 
and  the  certain  pledge  of  that  treasure  of  glory  laid  up  for  us 
in  heaven.  To  which  blessed  state  may  God  of  his  infinite 
mercy  bring  us !     Amen. 


168  A    COMMENTARY    UPON 


CHAPTER  II. 

Yi'i:  1 .    "Wherefore  laying  aside  all  malice  and  all  guile,  and  hypocrisies, 
and  envies,  and  all  evil  speakings, 

Ver.  2,    As  new-born  babes  desire  the  sincere  milk  of  the  word,  that  ye 
may  grow  thereby. 

The  same  power  and  goodness  of  God  that  manifests  itself  in 
giving  being  to  His  creatures,  appears  likewise  in  sustaining 
and  preserving  them.     To  give  being  is  the  first,  and  to  support 
it  is  the  continued  effect  of  that  power  and  goodness.     Thus  it 
is  both  in  the  first  creation,  and  in  the  second.      In  the  first, 
the  creatures  to  which  He  gave  life,  He  provided  with  conve- 
nient nourishment  to  uphold  that  life  (Gen.  i.  11) :  so  here,  in  the 
close  of  the  former  chapter,  we  find  the  doctrine  of  the  new  birth 
and  life  of  a  Christian,  and  in  the  beginning  of  this,  the  proper 
food  of  that  life.     And  it  is  the  same  word  by  Avhich  we  there 
find  it  to  be  begotten,  that  is  here  tiie  nourishment  of  it ;  and 
therefore  Christians   are  here  exhorted  by  the   Apostle  so  to 
esteem  and  so  to  use  it ;  and  that  is  the  main  scope  of  the  words. 
Observe  in  general :   The  word,  the  principle,  and  the  support 
of  our  spiritual  being,  is   both   the  incorruptible  seed  and  the 
incorruptible  food  of  that  new  life  of  grace,  which  must  there- 
fore be  an  incorruptible  life  ;  and  this  may  convince  us,  that  the 
ordinary  thoughts,  even  of  us  who  hear  this  word,  are  far  below 
the  true  excellency  and  worth  of  it.    The  stream  of  custom  and 
our  profession  bring  us  hither,  and  we  sit  out  our  hour  under 
the  sound  of  this  w^ord  ;   but  how  few  consider  and  prize  it  as 
the  great  ordinance  of  God  for  the  salvation  of  souls,  the  begin- 
ner and  the  sustainer  of  the  Divine  life  of  grace  within  us  ! 
And  certainly,  until  we  have  these  thoughts  of  it,  and  seek  to 
feel  it  thus  ourselves,  although  we  hear  it  most  frequently,  and 
let  slip  no  occasion,  yea,  hear  it  with  attention  and  some  pre- 
sent delight,  yet  still  w'e  miss  the  right  use  of  it,  and  turn  it 
from  its  true  end,  while  we  take  it  not  as  that  ingrafted  ivord 
ivhich  is  able  to  save  our  souls.     (James  i,  21.) 


THE  FIRST  EriSTLE  OF  PETEIl.  lOD 

Thus  oiiglif  they  who  preach  to  speak  it — to  endeavour  their 
utmost  to  accommodate  it  to  this  end,  that  sinners  may  be  con- 
verted, befiotten  aijain,  and  believers  nourished  and  strenjjtliened 
in  their  spiritual  life — to  regard  no  lower  end,  but  aim  steadily 
at  that  mark.  Their  hearts  and  tongues  ought  to  be  set  on  fire 
with  hol}^  zeal  for  God  and  love  to  souls,  kindled  by  the  Holy 
Ghost,  that  came  down  on  the  apostles  in  the  shape  of  fiery 
tongues. 

And  those  that  ear  should  remember  this  as  the  end  of 
their  hearing,  that  they  may  receive  spiritual  life  and  strength 
by  the  word.  F(n'  though  it  seems  a  poor  despicable  business, 
that  a  frail  sinful  man  like  yourselves  should  speak  a  few  words 
in  your  hearing,  yet,  look  upon  it  as  the  way  wherein  God 
communicates  happiness  to  those  who  believe,  and  works  that 
believing  unto  happiness,  alters  the  whole  frame  of  the  soul, 
and  makes  a  new  creation,  as  it  begets  it  again  to  the  inherit- 
ance of  glory.  Consider  it  thus,  which  is  its  true  notion ;  and 
then,  what  can  be  so  precious  ?  Let  the  world  disesteem  it  as 
they  will,  know  ye,  that  it  is  the  power  of  God  unto  salvation. 
The  preaching  of  the  cross  is  to  them  that  perish,  foolishness  ; 
but  unto  them  that  are  saved,  it  is  the  power  of  God,  says  the 
Apostle  (1  Cor.  i.  18).  And  if  you  would  have  the  experience 
of  this,  if  you  would  have  life  and  growth  by  it,  you  must  look 
above  the  poor  worthless  messenger,  and  call  in  His  almiglity 
help  who  is  the  Lord  of  life.  As  the  philosophers  affirm,  that 
if  the  heavens  should  stand  still,  there  would  be  no  generation 
or  flourishing  of  any  thing  here  below,  so  it  is  the  moving  and 
influence  of  the  Spirit  that  makes  the  Church  fruitful.  Would 
you  but  do  this  before  you  come  here,  present  the  blindness  of 
your  minds  and  the  deadness  of  your  hearts  to  God,  and  sav, 
"  Lord,  here  is  an  opportunity  for  thee  to  shew  the  power  of 
"  thy  word.  I  would  find  life  and  strength  in  it ;  but  neither 
"  can  I  who  hear,  nor  he  that  speaks,  make  it  thus  unto  me; 
''•  that  is  thy  prerogative;  say  Thou  the  word,  and  it  shall  be 
"  done."     God  said  let  there  be  light  and  it  was  light. 

In  this  exhortation  to  the  due  use  of  the  word,  the  Apostle 


170  A    COMMENTARY    UPON 

continues  the  resemblance  of  that  new  birth  he  mentioned  in 
the  preceding-  chapter. 

As  nctv-born  babes.']  Be  not  satisfied  with  3'ourselves,  till 
you  find  some  evidence  of  this  new,  this  supernatural  life. 
There  be  delights  and  comforts  in  this  life  in  its  lowest  condi- 
tion, that  would  persuade  us  to  look  after  it,  if  we  knew  them ; 
but  as  the  most  cannot  be  made  sensible  of  these,  consider 
therefore  the  end  of  it.  Better  never  to  have  been,  than  not  to 
have  been  partaker  of  this  new  being.  Except  a  man  be  born 
uyuin,  says  our  Saviour,  he  cannot  enter  into  the  kingdom  of 
God  (John  iii.  3.)  Surely  they  that  are  not  born  again,  shall 
one  day  wish  they  had  never  been  born.  AVhat  a  poor  wretched 
thing  is  the  life  that  we  have  here  !  a  very  heap  of  follies  and 
miseries  !  Now  if  we  would  share  in  a  happier  being  after  it, 
in  that  life  which  ends  not,  it  must  begin  here.  Grace  and 
glory  are  one  and  the  same  life,  only  with  this  difference,  that 
the  one  is  the  beginning,  and  the  other  the  perfection  of  it ;  or 
if  we  do  call  them  two  several  lives,  yet  the  one  is  the  undoubted 
pledge  of  the  other.  It  was  a  strange  word  for  a  heathen  to 
say,  that  that  day  of  death  we  fear  so,  aterni  natalis  est,  is  the 
birth-day  of  eternity.  Thus  it  is  indeed,  to  those  who  are 
here  born  again  :  this  new-birth  of  grace  is  the  sure  earnest 
and  ])ledgc  of  that  birth-day  of  glory.  Why  do  we  not  then 
lal)()ur  to  n)ake  this  certain  by  the  former?  Is  it  not  a  fearful 
thing  to  spend  our  days  in  vanity,  and  then  lie  down  in  dark- 
ness and  sorrow  for  ever;  to  disregard  the  life  of  our  soul,  while 
we  may  and  should  be  provident  for  it,  and  then,  when  it  is 
going  out,  cry,  Quo  nunc  ubibis  9  Whither  art  thou  going, 
O  my  soul  ? 

But  this  new  life  puts  us  out  of  the  danger  and  fear  of  that 
eternal  death.  We  are  passed  from  death  to  life,  says  St. 
John,  (1  John  iii.  14,)  speaking  of  those  who  are  born  again; 
and  being  passed,  there  is  no  re-passing,  no  going  back  from 
this  life  to  death  again. 

This  new  birth  is  the  same  that  St.  John  calls  the  first  resur- 
rection, m\(\   lie  pronounces  them  blessed  who  partake  of  it: 


THE  FIRST  EPISTLE  OF  I'ETEK.  171 

Blessed  are  they  that  have  part  in  the  first  resurrection ;  the 
second  death  shall  have  no  power  over  them.     (Rev.  xx.  C.) 

The  weak  beginnings  of  grace,  weak  in  comparison  of  the 
further   strength  attainable   even  in   this  hfe,   are   sometimes 
expressed  as  the  infancy  of  it ;  and  so  behevers  ought  not  to 
continue  infants ;  if  they  do,  it  is  reprovable  in  them  (as  we  see 
Eph.  iv.  14;  1  Cor.ii.  2;  1  Cor.  xiv.  20;  Heb.  v.  12.)     Though 
the  Apostle  writes  to  new  converts,  and  so  may  possibly  imply 
the  tenderness  of  their  beginnings  of  grace,  yet  I  conceive  that 
infancy  is  here  to  be  taken  in  such  a  sense  as  agrees  to  a  Chris- 
tian in  the  whole  course  and  best  estate  of  his  spiritual  life  here 
below.     So,  likewise,  the  milk  here  recommended  is  answer- 
able to  infancy,  taken  in  this  sense,  and  not  in  the  former;    (as  it 
is  in  some  of  those  cited  places,  where  it  means  the  easiest  and 
first  principles  of  religion,  and  so  is  opposed  to  the  higher  myste- 
ries of  it,  as  to  strong  meat;)   but  here  it  signifies  the  whole  word 
of  God,  and  all  its  wholesome  and  saving  truths,  as  the  proper 
nourishment  of  the  children  of  God.     And  so  the  Apostle's 
words  are  a  standing  exhortation  for  all  Christians  of  all  degrees. 
And  the  whole  estate  and  course  of  their  spiritual  life  here 
is  called  their  infancy,  not  only  as  opposed  to  the  corruption 
and  wickedness  of  the  old  man,  but  likewise  as  signifying  the 
weakness  and  imperfection  of  it,  at  its  best  in  this  life,  compared 
with  the  perfection  of  the  life  to  come ;  for  the  weakest  be- 
ginnings of  grace  are  by  no  means  so  far  below  the  highest 
degree  of  it  possible  in  this  life,  as  that  highest  degree  falls  short 
of  the  state  of  glory  :  so  that,  if  one  measure  of  grace  is  called 
infancy  in  respect  of  another,  much  more  is  all  grace  infancy  in 
respect  of  glory.     And  surely,  as  for  duration,  the  time  of  our 
present  life  is  far  less  compared  to  eternity,  tlian  the  time  of  our 
natural  infancy  is  to  the  rest  of  our  life ;  so  that  we  may  be  still 
called  but  new  or  lately  horn.     Our  best  pace  and  strongest 
walking  in  obedience  here,  is  but  as  the  stepping  of  children 
when  they  begin  to  go  by  hold,  in  comparison  of  the  perfect 
obedience  in  glory,  when  we  shall  follow  the  Lamb  whereso- 
ever he  (joes.     All  our  knowledge  here,  is  but  as  the  ignorance 


172  A  COMMKNTAUY  UPON 

of  infants,  and  all  our  expressions  of  God  and  of  his  praises, 
but  as  the  first  stammerings  of  children  in  comparison  of  the 
knowledge  we  shall  have  of  him  hereafter,  when  ive  shall  know 
an  ive  are  Ixiwwn,  and  of  the  praises  we  shall  then  offer  Him, 
when  that  new  song  shall  be  taught  us.  A  child  hath  in  it  a 
reasonable  soul,  and  yet,  by  the  indisposedness  of  the  body, 
and  abundance  of  moisture,  it  is  so  bound  up,  that  its  difference 
from  the  beasts  in  partaking  of  a  rational  life  is  not  so  apparent 
as  afterwards ;  and  thus  the  spiritual  life  that  is  from  above 
infused  into  a  Christian,  though  it  doth  act  and  work  in  some 
degree,  yet  it  is  so  clogged  with  the  natural  corruption  still 
remaining  in  him,  that  the  excellency  of  it  is  much  clouded 
and  obscured ;  but  in  the  life  to  come,  it  shall  have  nothing  at 
all  incumbering  and  indisposing  it.  And  this  is  the  Apostle 
St.  Paul's  doctrine,  1  Cor.  xiii.  9 — 12. 

And  this  is  the  wonder  of  Divine  grace,  that  brings  so  small 
beginnings  to  that  height  of  perfection  that  we  are  not  able  to 
conceive  of;  that  a  little  spark  of  true  grace,  which  is  not  only 
indiscernible  to  others,  but  often  to  the  Christian  himself, 
should  yet  be  the  beginning  of  that  condition  wherein  they  shall 
shine  brighter  than  the  sun  in  the  firmament.  The  difference 
is  great  in  our  natural  life,  in  some  persons  especially ;  that  they 
who  in  infancy  were  so  feeble,  and  wrapped  up  as  others  in  swad- 
ling  clothes,  yet  afterwards  come  to  excel  in  wisdom  and  in  the 
knowledge  of  sciences,  or  to  be  commanders  of  great  armies,  or 
to  be  kings  :  but  the  distance  is  far  greater  and  more  admirable 
betwixt  the  weakness  of  these  new-horn  babes,  the  small  becin- 
nings  of  grace,  and  our  after  perfection,  that  fulness  of  know- 
ledge that  we  look  for,  and  that  crown  of  immortalit}'  which  all 
they  are  born  to  who  are  born  of  God. 

But  as  in  the  faces  or  actions  of  some  chikhxii,  characters 
and  presages  of  their  after-greatness  have  appeared,  (as  a  sin- 
gular beauty  in  Moses'  face,  as  they  write  of  him,  and  as  Cyrus 
was  made  king  among  the  shepherds'  children  Avith  whom  he 
was  brought  up,  &c.,)  so  also,  certainly,  in  these  children  of 
God,  there  be  some  characters  and  evidences  that  they  arc  born 


THE  FIRST  El'lSTLE  OF  PKTF.U.  1*^3 

for  Heaven  by  their  new  birth.  Tliat  hoHiiess  and  mcelaicss, 
that  patience  and  faidi,  which  shine  in  the  actions  and  sufferings 
of  the  saints,  are  characters  of  their  Father's  image,  and  shew 
their  liigh  original,  and  foretel  their  glory  to  come ;  such  a 
glory  as  doth  not  only  surpass  the  world's  thoughts,  but  the 
thoughts  of  the  children  of  God  themselves.     (1  John  iii.  2.) 

Now  that  the  children  of  God  may  grow  by  the  word  of  God, 
the  Apostle  requires  these  two  things  of  them  :  1.  The  inno- 
cency  of  children ;  2.  The  appetite  of  children.  For  this 
expression,  as  I  conceive,  is  relative  not  only  to  the  desiring  of 
the  milk  of  the  ivord,  ver.  2,  but  to  the  former  verse,  the  put- 
ting off  malice.  So,  the  Apostle  Paul  exhorts,  (1  Cor.  xiv.  20,) 
As  concerning  malice,  be  yc  children. 

Wherefore  laying  aside.'\  This  imports  that  we  are  natu- 
rally prepossessed  with  these  evils,  and  therefore  we  are  exhorted 
to  put  them  off".  Our  hearts  are  by  nature  no  other  than  cages 
of  those  imclean  birds,  malice,  envy,  hypocrisy,  &c.  The 
Apostle  sometimes  names  some  of  these  evils,  and  sometimes 
others  of  them,  but  they  are  inseparable, — all  one  garment,  and 
all  comprehended  under  that  one  word,  (Eph.  iv.  22,)  the  old 
man,  which  the  Apostle  there  exhorts  Christians  to  put  off: 
and  here  it  is  pressed  as  a  necessary  evidence  of  their  new  birth, 
as  well  as  for  the  furtherance  of  their  spiritual  growth,  that 
these  base  habits  be  thrown  away ;  ragged  filthy  habits,  unbe- 
seeming the  children  of  God.  They  are  the  proper  marks  of 
an  unrenewed  mind,  the  very  characters  of  the  children  of 
Satan,  for  they  constitute  his  image.  He  hath  his  names  from 
enmity,  and  envy,  and  slandering  ;  and  he  is  that  grand  hypo- 
crite and  deceiver,  who  can  transform  Jiimself  into  an  angel 
of  light  (2  Cor.  xi.  14). 

So,  on  the  contrary,  the  Spirit  of  God  that  dwells  in  His 
children,  is  the  spirit  of  meekness,  and  love,  and  trudi.  That 
dovelike  spirit  which  descended  on  our  Saviour,  is  from  him 
comnumicated  to  believers.  It  is  the  grossest  impudence  to 
pretend  to  be  Christians,  and  yet  to  entertain  hatred  and 
envyings  upon  whatsoever  occasion  ;  for  there  is  nothing  more 


174  A  COMMENTARY  UPON 

frequent!}'  recommended  to  them  by  our  Saviour's  own  doctrine, 
nothing  more  impressed  upon  their  hearts  by  his  Spirit,  than 
love.  Ka>t/a  may  be  taken  generally,  but  I  conceive  it  intends 
that  which  we  particularly  call  malice. 

Malice  and  envy  are  but  two  branches  growing  out  of  the 
same  bitter  root ;  self-love  and  evil-speakings  are  the  fruit 
they  bear.  Malice  is  properly  the  procuring  or  wishing  an- 
other's evil,  envy  the  repining  at  his  good  ;  and  both  these 
vent  themselves  by  evil-speaking.  This  infernal  fire  within, 
smokes  and  flashes  out  by  the  tongue,  which,  St.  James  says, 
is  set  on  fire  of  hell,  (iii.  6,)  and  fires  all  about  it;  censuring 
the  actions  of  those  they  hate  or  envy,  aggravating  their 
failings,  and  detracting  from  their  virtues,  taking  all  things 
by  the  left  ear  :  for  (as  Epictetus  says)  every  thing  hath  two 
handles.  The  art  of  taking  things  by  the  better  side,  which 
charity  always  doth,  would  save  much  of  those  janglings  and 
heart-burnings  that  so  abound  in  the  world.  But  folly  and 
perverseness  possess  the  hearts  of  the  most,  and  therefore  their 
discourses  are  usually  the  vent  of  these  ;  For  out  of  the  abun- 
dance of  the  heart,  the  mouth  must  speak  (Matt.  xii.  34). 
The  unsavoury  breaths  of  men  argue  their  inward  corruption. 
Where  shall  a  man  come,  almost,  in  societies,  but  his  ears 
shall  be  beaten  with  the  unpleasant  noise  (surely  it  is  so  to  a 
Christian  mind)  of  one  detracting  and  disparaging  another  ? 
And  yet  this  is  extreme  baseness,  and  the  practice  only  of  false 
counterfeit  goodness,  to  make  up  one's  own  reputation  out  of 
the  ruins  of  the  good  name  of  others.  Real  virtue  neither 
needs  nor  can  endure  this  dishonest  shift :  it  can  subsist  of  it- 
self, and  therefore  ingenuously  commends  and  acknowledges 
what  good  exists  in  others,  and  loves  to  hear  it  acknowledged; 
and  neither  readily  speaks  nor  hears  evil  of  any,  but  rather, 
where  duty  and  conscience  require  not  discovery,  casts  a  veil 
upon  men's  faihngs  to  hide  them  :  this  is  the  true  temper  of 
the  children  of  God. 

These  evils  of  malice,  and   envy,  and  evil  speakings,  and 
such  like,  are  not  to  be  dissembled  by  us,  in  ourselves,  and 


THE  FIUST  EPISTLE  OF  PETER.  175 

conveyed  under  better  appearances,  but  to  be  cast  away :  not 
to  be  covered,  but  put  oft";  and  tlierefore  that  which  is  the 
upper  garment  and  cloak  of  all  other  evils,  the  Apostle  here 
commands  us  to  cast  that  oft'  too,  namely,  hypocrisy. 

What  avails  it  to  wear  this  mask  ?  A  man  may  indeed  in 
the  sight  of  men  act  his  part  handsomely  under  it,  and  pass  so 
for  a  time  ;  but  know  we  not  that  there  is  an  Eye  that  sees 
through  it,  and  a  Hand  that,  if  we  will  not  put  off' this  mask, 
will  pull  it  oft'  to  our  shame,  either  here  in  the  sight  of  men, 
or,  if  we  should  escape  all  our  life,  and  go  fair  oft'  the  stage 
imder  it,  yet  that  there  is  a  day  appointed  wherein  all  hypo- 
crites shall  be  unveiled,  and  appear  Avhat  they  are  indeed 
before  men  and  angels  ?  It  is  a  poor  thing,  to  be  approved 
and  applauded  by  men,  while  God  condemns,  to  whose  sen- 
tence all  men  must  stand  or  fall.  Oh  !  seek  to  be  approved 
and  justified  by  Him,  and  then,  ivho  shall  condemn?  (Rom. 
viii.  34.)  It  is  no  matter  who  do.  How  easily  may  we  bear 
the  mistakes  and  dislikes  of  all  the  Avorld,  if  He  declare  himself 
well  pleased  with  us  !  It  is  a  small  thing  for  me  to  be  judged 
of  man,  or  man's  day:  he  that  judyeth  me  is  the  Lord,  saith 
the  Apostle  (1  Cor.  iv.  3). 

But  these  evils  are  here  particularly  to  be  put  off",  as  con- 
trary to  the  right  and  profitable  receiving  of  the  word  of  God ; 
for  this  part  of  the  exhortation  {Laying  aside)  looks  to  that 
Avhich  follows  {Desire,  &c.),  and  is  specially  so  to  be  con- 
sidered. 

There  is  this  double  task  in  relimon  :  when  a  man  enters 
upon  it,  he  is  not  only  to  be  taught  true  wisdom,  but  he  is 
withal,  yea,  first  of  all,  to  be  untaught  the  errors  and  wicked- 
ness that  are  deep  rooted  in  his  mind,  which  he  hath  not  only 
learned  by  the  corrupt  conversation  of  the  world,  but  brought 
the  seeds  of  them  into  the  world  with  him.  They  do  Indeed 
improve  and  grow  by  the  favour  of  that  example  that  is  round 
about  a  man,  but  they  are  originally  in  our  nature  as  it  is 
now  ;  they  are  connatural  to  us,  besides  being  strengthened 
by  continual  custom,  which  is  another  nature.     There  is  no 


176  A  COMArENTARY  UPON 

one  conies  to  the  school  of  Cln-ist  suiting  the  philosopher's 
Mord,  vt  tabula  rasa,  as  blank  paper,  to  receive  his  doctrine; 
but,  on  the  contrary',  all  scribbled  and  blurred  with  such  base 
liabits  as  these,  malice,  hypocrisy,  envy,  &c. 

Therefore,  the  first  work  is,  to  raze  out  these,  to  cleanse  and 
purify  the  heart  from  these  blots,  these  foul  characters,  that  it 
may  receive  the  impression  of  the  image  of  God.  And  because 
it  is  the  word  of  God  that  both  begins  and  advances  this  work, 
and  perfects  the  lineaments  of  that  Divine  image  on  the  soul, 
therefore,  to  the  receiving  of  this  word  aright,  and  to  this 
proper  effect  by  means  of  it,  the  conforming  of  the  soul  to 
Jesus  Christ,  which  is  the  true  growth  of  the  spiritual  life, 
this  is  pre-required,  that  the  hearts  of  those  who  hear  it  be 
purged  of  these  and  such  like  impurities. 

These  dispositions  are  so  opposite  to  the  profitable  receiving 
of  the  word  of  God,  that  while  they  possess  and  rule  the  soul, 
it  cannot  at  all  embrace  these  Divine  truths  ;  while  it  is  filled 
with  such  guests,  there  is  no  room  to  entertain  the  word. 

They  cannot  dwell  together,  by  reason  of  their  contrary 
nature  :  the  word  will  not  mix  with  these.  The  saving  mixture 
of  the  word  of  God  in  the  soul  is  what  the  Apostle  speaks  of, 
and  he  assigns  the  want  of  it  as  the  cause  of  unprofitable  hear- 
ing of  the  word,  (Heb.  iv.  2,)  not  miximj  of  it  ivitk  faith. 
For  by  that  the  word  is  concocted  into  the  nourishment  of 
the  life  of  grace,  united  to  the  soul,  and  mixed  with  it,  by 
being  mixed  with  faith,  as  the  Apostle's  expression  imports  : 
that  is  the  proper  mixture  it  requires.  But  with  the  qualities 
here  mentioned  it  will  not  mix ;  there  is  a  natural  antipathy 
betwixt  them,  as  stronir  as  in  those  thina's  in  nature,  that  can- 
not  be  brought  by  any  means  to  agree  and  mingle  together. 

Can  there  be  any  thing  more  contrary  than  the  good  word 
(f  Cod,  as  the  Apostle  calls  it,  arid  those  evil  speakings  ? 
than  the  word  that  is  of  such  excellent  sweetness,  and  the  bitter 
words  of  a  malignant  tongue.?  than  the  word  of  life,  and  words 
full  of  deadly  jjoison?  For  so  slanilers  and  defamings  of  our 
brethren  are  termed.     And  is  not  all  malice  and  envy   most 


THE  FIRST  EPISTLE  OF  PETER.  177 

opposite  to  the  word,  that  is  the  message  of  peace  and  love  9 
How  can  the  gall  of  malice  and  this  milk  of  the  word  agree  ? 
Hypocrisy  and  guile  stand  in  direct  opposition  to  the  name  of 
this  word,  which  is  called  the  word  of  truth  ;  and  here  the 
very  words  shew  this  contrariety,  sincere  milk  and  a  double, 
unsiiicere  mind. 

These  two  are  necessary  conditions  of  good  nourishment : 
\st.  That  the  food  be  good  and  wholesome  :  9.dlij,  That  the 
inward  constitution  of  them  who  use  it  be  so  too.  And  if 
this  fail,  the  other  profits  not.  This  sincere  milk  is  the  only 
proper  nourishment  of  spiritual  life,  and  there  is  no  defect  or 
undue  quality  in  it ;  but  the  greatest  part  of  hearers  are  in- 
wardly unwholesome,  diseased  with  the  evils  here  mentioned, 
and  others  of  the  like  nature ;  and  therefore,  either  have  no 
kind  of  appetite  to  the  word  at  all,  but  rather  feed  upon  such 
trash  as  suits  with  their  distemper,  (as  some  kind  of  diseases 
incline  those  that  have  them  to  eat  coals  or  lime,  Sj-c.)  or,  if 
they  be  anyways  desirous  to  hear  the  word,  and  seem  to  feed 
on  it,  yet  the  noxious  humours  that  abound  in  them  make  it 
altogether  unprofitable,  and  they  are  not  nourished  by  it. 
This  evil  of  malice  and  envying,  so  ordinary  among  men,  (and, 
which  is  most  strange,  amongst  Christians,)  like  an  overflow- 
ing of  the  gall,  possesses  their  whole  minds  ;  so  that  they  not 
only  fail  of  being  nourished  by  the  word  they  hear,  but  are 
made  the  worse  by  it ;  their  disease  is  fed  by  it,  as  an  unwhole- 
some stomach  turns  the  best  meat  it  receives  into  that  humour 
that  abounds  in  it.  Do  not  they  thus,  who  observe  what  the 
word  says,  that  they  may  be  the  better  enabled  to  discover  the 
failings  of  others,  and  speak  maliciously  and  uncharitably  of 
them,  and  vent  themselves,  as  is  too  common  ?  This  tvord  met 
well  with  such  a  one's  fault,  and  this  with  another's  : — Is  not 
this  to  feed  these  diseases  of  malice,  envy,  and  evil-speakings, 
with  this  pure  milk,  and  make  them  grow,  instead  of  growing 
by  it  ourselves  in  grace  and  holiness  ? 

Thus,  likewise,  the  hypocrite  turns  all  that  he  hears  of  this 
word,  not  to  the  inward  renovation  of  his  mind,  and  redress- 

Vol.  I.  N 


178  A    COMMENTAEY    UPON 

ing  what  is  amiss  there,  but  only  to  the  composing  of  his  out- 
ward carriage,  and  to  enable  himself  to  act  his  part  better :  to 
be  cunninger  in  his  own  faculty?  a  more  refined  and  expert 
hypocrite;  not  to  grow  more  a  Christian  indeed,  but  more 
such  in  appearance  only,  and  in  the  opinion  of  others. 

Therefore  it  is  a  very  needful  advertisement,  seeing  these 
evils  are  so  natural  to  men,  and  so  contrary  to  the  nature  of 
the  word  of  God,  that  they  be  purged  out,  to  the  end  it  may 
be  profitably  received.  A  very  like  exhortation  to  this  hath 
the  Apostle  St.  James,  and  some  of  the  same  words,  but  in 
another  metaphor  :  Jam.  i.  21,  Wherefore  lay  apart  allfilthi- 
ness,  and  siqyerfluify  of  naughtiness,  and  receive  with  meek- 
ness the  ingrafted  ivord.  He  compares  the  word  to  a  plant  of 
excellent  virtue,  the  very  tree  of  life,  the  word  that  is  able  to 
save  your  souls  ;  but  the  only  soil  wherein  it  will  grow,  is  a 
heart  full  of  meekness,  a  heart  that  is  purged  of  those  luxuriant 
weeds  that  grow  so  rank  in  it  by  nature  ;  they  must  be  plucked 
up  and  thrown  out  to  make  place  for  this  word. 

And  there  is  such  a  necessity  for  this,  that  the  most  approved 
teachers  of  wisdom,  in  a  human  way,  have  required  of  their 
scholars,  that  to  the  end  their  minds  might  be  capable  of  it, 
they  should  be  purified  from  vice  and  wickedness.  For  this 
reason,  the  philosopher  judges  young  men  unfit  hearers  of 
moral  philosophy,  because  of  the  abounding  and  untamedness 
of  their  passions,  granting  that,  if  those  were  composed  and 
ordered,  they  might  be  admitted.  And  it  was  Socrates'"  cus- 
tom, when  any  one  asked  him  a  question,  seeking  to  be  in- 
formed by  him,  before  he  would  answer  them,  he  asked  them 
concerning  their  own  qualities  and  course  of  life. 

Now,  if  men  require  a  calm  and  purified  disposition  of  mind 
to  make  it  capable  of  their  doctrine,  how  much  more  is  it  suit- 
able and  necessary  for  learning  the  doctrine  of  God,  and  those 
deep  mysteries  that  His  word  opens  up !  It  is  well  expressed 
in  that  Apocryphal  book  of  Wisdom,  that  Froward  thoughts 
SPjju rale,  from  God,  and  wisdom  enters  not  into  a  malicious 
soul :  no,  indeed,  that  is  a  very  unfit  dwelling  for  it ;  and  even 


THK  FIRST  EPISTLF.   OF  PETER.  179 

a  heathen  (Seneca)  could  say,  IIlc  mind  Ihul  is  impure,  is  not 
capable  of  God  and  divi?ie  thimjs.  Therefore  we  see  the 
strain  of  that  book  of  Proverbs  that  speaks  so  much  of  this 
■wisdom  ;  it  requires,  in  the  first  chapter,  that  they  who  would 
hear  it,  do  retire  themselves  from  all  ungodly  customs  and 
practices.  And,  indeed,  how  can  the  soul  apprehend  spiritual 
things,  that  is  not  in  some  measure  refined  from  the  love  of 
sin,  which  abuses  and  bemires  the  minds  of  men,  and  makes 
them  unable  to  arise  to  heavenly  thoughts  ?  Blessed  are  the 
pure  in  heart,  for  they  shall  see  God,  says  our  Saviour  (Matt. 
v.  8)  :  not  only  shall  they  see  him  perfectly  hereafter,  but  so 
far  as  they  can  receive  him,  He  will  impart  and  make  Himself 
known  unto  them  here.  If  any  man  love  me,  he  tvill  keep 
my  words,  and  my  Father  will  love  him,  and  ive  will  come 
unto  him,  and  make  our  abode  ivith  him.  (John  xiv.  23.) 
What  makes  the  word  obscure  is,  the  filthy  mists  within ; 
whereas,  on  the  contrary.  He  will  in  just  judgment  hide  Him- 
self, and  the  saving  truth  of  His  word,  from  those  that  enter- 
tain and  delight  in  sin  :  the  very  sins  wherein  they  delight, 
shall  obscure  and  darken  the  light  of  the  Gospel  to  them,  so 
that  though  it  shine  clear  as  the  sun  at  noon-day,  they  shall  be 
as  those  that  live  in  a  dungeon,  they  shall  not  discern  it. 

And  as  they  receive  no  benefit  by  the  word,  who  have  the 
evils  here  mentioned  reigning  and  in  full  strength  within  them, 
so  they  that  are  indeed  born  again,  the  more  they  retain  of 
these,  the  less  shall  they  find  the  influence  and  profit  of  the 
word  ;  for  this  exhortation  concerns  them.  They  may  possibly 
some  of  them  have  a  great  remainder  of  these  corruptions 
unmortified ;  therefore  are  they  exhorted  to  lay  aside  entirely 
those  evils,  all  malice,  all  hypocrisy,  he,  else,  though  they 
hear  the  word  often,  yet  they  will  be  in  a  spiritual  atrophy  ; 
they  will  eat  much,  but  grow  nothing  by  it ;  they  will  find  no 
increase  of  grace  and  spiritual  strength. 

Would  we  know  the  main  cause  of  our  fruitless  hearinix  of 
the  word,  here  it  is  :  men  bring  not  meek  and  guileless  spirits 
to  it,  not  minds  emptied  and  purified  to  receive  it,  but  stuffed 

N  2 


180  A  COMMENTARY  UrON 

■with  malice,  and  hypocrisy,  and  pride,  and  other  such  evils  ; 
and  where  should  the  word  enter,  when  all  is  so  taken  up  ? 
And  if  it  did  enter,  how  should  it  prosper  amongst  so  many 
enemies,  or  at  all  abide  amongst  them  ?  Either  they  will  turn 
it  out  again,  or  choke  and  kill  the  power  of  it.  We  think  re- 
ligion, and  our  own  lusts,  and  secret  heart-idols,  should  agree 
together,  because  we  would  have  it  so;  but  this  is  not  possible. 
Therefore,  labour  to  entertain  the  word  of  truth  in  the  love  of 
it,  and  lodge  the  mystery  of  faith  in  a  pure  conscience,  as  the 
Apostle  St.  Paul  speaks  (1  Tim.  iii.  9).  Join  those  together 
with  David,  (Psal.  cxix.  113,)  /  Jiate  vain  thoiujhts,  hxit  thy 
law  do  I  love.  And  as  here  our  Apostle,  Lay  aside  all  malice, 
and  hypocrisy,  and  envy,  and  evil  speahinys,  and  so  receive 
the  word,  or  else  look  for  no  benefit  by  it  here,  nor  for  salvation 
by  it  hereafter ;  but  be  prevailed  upon  to  cast  out  all  impurity, 
and  give  your  whole  heart  to  it :  so  desire  it,  that  you  may 
grow,  and  then,  as  you  desire,  you  shall  yrow  by  it. 

Every  real  believer  hath  received  a  life  from  Heaven,  far 
more  excelling  our  natural  life,  than  that  excels  the  life  of  the 
beasts.  And  this  life  hath  its  own  peculiar  desires  and  delights, 
which  are  the  proper  actings,  and  the  certain  characters  and 
evidence  of  it ;  amongst  others,  this  is  one,  and  a  main  one, 
answerable  to  the  like  desire  in  natural  life,  namely,  a  desire  of 
food  ;  and  because  it  is  here  still  imperfect,  therefore  the  na- 
tural end  of  this,  is,  not  only  nourishment,  but  growth,  as  It  is 
here  expressed. 

The  sincere  milk  of  the  n-ord.'\  The  life  of  grace  is  the 
proper  life  of  a  reasonable  soul,  and  without  it,  the  soul  is  dead, 
as  the  body  is  without  the  soul :  so  that  this  may  be  truly  ren- 
dered, reasonable  milk,  as  some  read  it ;  but  certainly,  that 
reasonable  milk  is  the  word  of  God,  Tlie  milk  of  the  icord. 

It  was  before  called  the  immortal  seed,  and  here  it  is  the 
milk  of  those  that  are  born  again,  and  thus  it  is  nourishment 
very  agreeable  to  that  spiritual  life,  according  to  their  saying, 
lisdem  alimur  ex  (piibus  constainus,  wc  are  nourished  by  that 
of  which  we  consist.     As  the  milk  that  infants  draw  from  the 


THE  FIRST  EPISTLE  OF  PETER.  181 

breast,  is  the  most  connatural  food  to  them,  being  of  that  same 
substance  that  nourished  them  in  the  womb ;  so,  when  they 
are  brought  fortli,  that  food  follows  them  as  it  were  for  their 
supply,  in  the  way  that  is  provided  in  nature  for  it :  by  certain 
veins  it  ascends  into  the  breasts,  and  is  there  fitted  for  them, 
and  they  arc  by  nature  directed  to  find  it  there.  Thus,  as  a 
Christian  begins  to  live  by  the  power  of  the  word,  so  he  is  by 
the  nature  of  that  spiritual  life  directed  to  that  same  word  as 
its  nourishment.  To  follow  the  resemblance  further  in  the 
qualities  of  milk,  after  the  monkish  Avay,  that  runs  itself  oat  of 
breath  in  allegory,  I  conceive  is  neither  solid  nor  profitable, 
and  to  speak  freely,  the  curious  searching  of  the  similitude  in 
other  qualities  of  milk,  seems  to  wrong  the  quality  here  given 
it  by  the  Apostle,  in  which  it  is  so  well  resembled  by  milk, 
namely,  the  simple  pureness  and  sincerity  of  the  Avord ;  besides 
that  the  pressing  of  comparisons  of  this  kind  too  far,  proves 
often  so  constrained  ere  they  have  done  with  it,  that  by  too 
much  drawing,  they  bring  forth  blood  instead  of  milk. 

Pure  and  unmixed,  as  milk  drawn  immediately  from  the 
breast ;  the  pure  word  of  God  without  the  mixture  not  only  of 
error,  but  of  all  other  composition  of  vain  unprofitable  subtil- 
ties,  or  affected  human  eloquence,  such  as  become  not  the 
majesty  and  gravity  of  God's  word.  If  any  man  speak,  says 
our  Apostle,  (ch.  iv.  v.  11,)  let  him  speak  us  the  oracles  of 
God.  Light  conceits  and  flowers  of  rhetoric  wrong  the  word 
more  than  they  can  please  the  hearers  ;  the  weeds  among  the 
corn  make  it  look  gay,  but  it  were  all  the  better  they  were  not 
amongst  it.  Nor  can  those  mixtures  be  pleasing  to  any  but 
carnal  minds.  They  who  are  indeed  the  children  of  God,  as 
infants  who  like  their  breast-milk  best  pure,  do  love  the  word 
best  so,  and  wheresoever  they  find  it  so,  they  relish  it  well ; 
whereas  natural  men  cannot  love  spiritual  things  for  themselves, 
desire  not  the  word  for  its  own  sweetness,  but  would  have  it 
sauced  with  such  conceits  as  possibly  spoil  the  simplicity  of  it ; 
or  at  the  best,  love  to  hear  it  for  the  wit  and  learning  which, 
without  any  wrongful  mixture  of  it,  they  find  in  one  person''s 


182  A    COMMEKTAUY    UPON 

delivering  it  more  than  another's.  But  the  natural  and  genuine 
appetite  of  the  children  of  God  is  to  the  word  for  itself,  and 
only  as  milk,  sincere  milk ;  and  where  they  find  it  so,  from 
whomsoever,  or  in  what  way  soever  delivered  unto  them,  they 
feed  upon  it  with  delight.  Before  conversion,  wit  or  eloquence 
may  draw  a  man  to  the  word,  and  possibly  prove  a  happy  bait 
to  catch  him,  (as  St,  Augustine  reports  of  his  hearing  St. 
Ambrose,)  but  when  once  he  is  born  again,  then  it  is  the  milk 
itself  that  he  desires  for  itself. 

Desire  the  sincere  mtV/c]  Not  only  hear  it  because  it  is  your 
custom,  but  desire  it  because  it  is  your  food.  And  it  is,  1.  A 
natural  desire  as  the  infant's  desire  of  milk  ;  not  upon  any  ex- 
ternal respect  or  inducement,  but  from  an  inward  principle  and 
bent  of  nature.  And  because  natural,  therefore,  2.  Earnest ;  not 
a  cold  indifferent  willing,  that  cares  not  whether  it  obtain  or  not, 
but  a  vehement  desire,  as  the  word  signifies,  and  as  the  resem- 
blance clearly  bears ;  as  a  child  that  will  not  be  stilled  till  it  have 
thebreast;  offer  it  whatyou  will,  silver,  gold,  or  jewels,  it  regards 
them  not,  these  answer  not  its  desire,  and  that  must  be  answered. 
Thus  David,  (Psal.  cxix.  20,)  My  soul  hreaketh  for  the  long- 
ing it  hath  to  thy  judgments  ;  as  a  child  like  to  break  its  heart 
with  crying  for  want  of  the  breast.  And  again,  because  natu- 
ral, it  is,  3.  Constant.  The  infant  is  not  cloyed  nor  wearied 
with  daily  feeding  on  the  breast,  but  desires  it  every  day,  as  if 
it  had  never  had  it  before  :  so  the  child  of  God  hath  an  un- 
changeable appetite  for  the  word  ;  it  is  daily  new  to  him ;  he 
finds  still  fresh  delight  in  it.  Thus  David,  as  before  cited.  My 
soul  hreaketh  for  the  longing  it  hath  for  thy  judgments  at  all 
times.  And  then,  Psal.  i.,  this  law  was  his  meditation  day 
and  night.  Whereas,  a  natural  man  is  easily  surfeited  of  it, 
and  the  very  connnonness  and  cheapness  of  it  makes  it  con- 
temptible to  him.  And  this  is  our  case  ;  that  Avherein  wc 
should  \\onder  at  God's  singular  goodness  to  us,  and  therefore 
prize  his  word  the  more,  that  very  thing  makes  us  despise  it : 
while  others,  our  brethren,  have  bought  this  milk  with  their 
own  blood,   we  have  it  upon  the  easiest  terms  that  can  be 


THE    FIRST    EPISTLE    OF    PETER.  183 

wished,  only  for  the  desiring,  without  the  hazard  of  bleeding 
for  it,  and  scarcely  need  we  be  at  the  pains  of  sweating  for  it. 

That  ye  may  grow  thereby. ']  This  is  not  only  the  end  for 
which  God  hath  provided  His  children  with  the  word,  and 
moves  them  to  desire  it,  but  that  which  they  are  to  intend  in 
their  desire  and  use  of  it ;  and,  answerable  to  God's  purpose, 
they  are  therefore  to  desire  it,  because  it  is  proper  for  this  end, 
and  that  by  it  they  may  attain  this  end,  to  grow  thereby.  And 
herein,  indeed,  these  children  differ  from  infants  in  the  natural 
life,  who  are  directed  to  their  food  beside  their  knowledge  and 
without  intention  of  its  end  ;  but  this  rational  milk  is  to  be 
desired  by  the  children  of  God  in  a  rational  way,  knowing  and 
intending  its  end,  having  the  use  of  natural  reason  renewed 
and  sanctified  by  supernatural  grace. 

Now,  the  end  of  this  desire  is,  growth.  Desire  the  word, 
not  that  you  may  only  hear  it ;  that  is  to  fall  very  far  short  of 
its  true  end  ;  yea,  it  is  to  take  the  beginning  of  the  work  for 
the  end  of  it.  The  ear  is  indeed  the  mouth  of  the  mind,  by 
which  it  receives  the  word,  (as  Elihu  compares  it.  Job  xxxiv. 
2,)  but  meat  that  goes  no  further  than  the  mouth,  you  know, 
cannot  nourish.  Neither  ought  this  desire  of  the  word  to  be, 
only  to  satisfy  a  custom ;  it  were  an  exceeding  folly  to  make 
so  superficial  a  thing  the  end  of  so  serious  a  work.  Again,  to 
hear  it  only  to  stop  the  mouth  of  conscience,  that  it  may  not 
clamour  more  for  the  gross  impiety  of  contemning  it,  this  is  to 
hear  it,  not  out  of  desire,  but  out  of  fear.  To  desire  it  only 
for  some  present  pleasure  and  delight  that  a  man  may  find  in 
it,  is  not  the  due  use  and  end  of  it ;  that  there  is  delight  in  it, 
may  help  to  commend  it  to  those  that  find  it  so,  and  so  be  a 
mean  to  advance  the  end  ;  but  the  end  it  is  not.  To  seek  no 
more  than  a  present  delight,  that  evanisheth  with  the  sound  of 
the  words  that  die  in  the  air,  is  not  to  desire  the  word  as  meat, 
but  as  music,  as  God  tells  the  prophet  Ezekiel  of  his  people, 
(Ezek.  xxxiii.  32,)  And  lo,  thou  art  unto  them  as  a  very  lovely 
song  of  one  that  hath  a  pleasant  voice,  and  can  play  ivell 
upon  an  instrument  ;  for   they  hear  thy  words,  and  they  do 


184  A    COMMENTARY    UPON. 

them  not.  To  desire  the  word  for  the  increase  of  knowledge, 
although  this  is  necessar}?  and  commendable,  and,  being  rightly 
(jualified,  is  a  part  of  spiritual  accretion,  yet,  take  it  as  going 
no  further,  it  is  not  the  true  end  of  the  word.  Nor  is  the 
venting  of  that  knowledge  in  speech  and  frequent  discourse  of 
the  word  and  the  divine  truths  that  are  in  it  ;  which,  where  it 
is  governed  with  Christian  prudence,  is  not  to  be  despised,  but 
con)mended  ;  yet,  certainly,  the  highest  knowledge,  and  the 
most  frequent  and  skilful  speaking  of  the  word,  severed  from 
the  growth  here  mentioned,  misses  the  true  end  of  the  word. 
If  any  one's  head  or  tongue  should  grow  apace,  and  all  the  rest 
stand  at  a  stay,  it  would  certainly  make  him  a  monster;  and 
they  are  no  other,  who  are  knowing  and  discoursing  Christians, 
and  grow  daily  in  that  respect,  but  not  at  all  in  holiness  of 
heart  and  life,  which  is  the  proper  growth  of  the  children  of 
God.  Apposite  to  their  case  is  Epictetus''  comparison  of  the 
sheep  ;  they  return  not  what  they  eat  in  grass,  but  in  wool. 
David,  in  the  cxix.  Psalm,  which  is  wholly  spent  upon  this 
subject,  the  excellency  and  use  of  the  word  of  God,  expresseth, 
ver.  15,  16,  24,  his  delight  in  it,  his  earnest  desire  to  be  fur- 
ther taught,  and  to  know  more  of  it ;  his  readiness  to  speak  of 
it,  ver.  13,  27 ;  but  withal,  you  know,  he  joins  his  desire  and 
care  to  keep  it,  to  hide  it  in  his  heart,  &c.,  ver.  5,  11  ;  to 
make  it  the  man  of  his  counsel,  to  let  it  be  as  the  whole  assem- 
bl  of  his  privy  councillors,  and  to  be  ruled  and  guided  by  it ; 
and  with  him,  to  use  it  so,  is  indeed  to  grow  by  it. 

If  we  know  what  this  spiritual  life  is,  and  wherein  the  nature 
of  it  consists,  we  may  easily  know  what  is  the  growth  of  it. 
When  holiness  increases,  when  the  sanctifying  graces  of  the 
Spirit  grow  stronger  in  the  soul,  and  consequently  act  more 
strongly  in  the  life  of  a  Christian,  then  he  grows  spiritually. 

And  as  the  word  is  the  mean  of  begetting  this  spiritual  life, 
so  likewise  of  its  increase. 

1.  This  will  appear,  if  we  consider  the  nature  of  the  word  in 
general,  tliat  it  is  spiritual  and  Divine,  treats  of  the  highest 
things,  and  tiierefore  hath  in  it  a  fitness  to  elevate  men's  minds 


THE  FIKST  EPISTLE  OF  PETER.  185 

from  the  earth,  and  to  assimilate  to  itself  such  as  are  often  con- 
versant with  it ;  as  all  kind  of  doctrine  readily  doth  to  those 
who  are  much  in  it,  and  apply  their  minds  to  study  it.  Doubt- 
less, such  kind  of  things  as  are  frequent  with  men,  have  an 
influence  into  the  disposition  of  their  souls.  The  gospel  is 
called  U(j}it,  and  the  children  of  God  are  likewise  called  liyht, 
as  being  transformed  into  its  nature,  and  thus  they  become  still 
the  more,  by  more  hearing  of  it,  and  so  they  grow. 

2.  If  we  look  more  particularly  unto  the  strain  and  tenor  of 
the  word,  it  will  appear  most  fit  for  increasing  the  graces  of 
the  Spirit  in  a  Christian ;  for  there  be  in  it  particular  truths 
relative  to  them,  that  are  apt  to  excite  them,  and  set  tliem  on 
work,  and  so  to  make  them  grow,  as  all  habits  do,  by  acting. 
It  doth  (as  the  apostle's  word  may  be  translated)  stir  up  the 
sparks,  and  blow  them  into  a  greater  flame,  make  them  burn 
clearer  and  hotter.  This  it  doth  both  by  particular  exhorta- 
tion to  the  study  and  exercise  of  those  graces,  sometimes 
pressing  one,  and  sometimes  another,  and  by  right  represent- 
ing to  them  their  objects.  The  word  feeds  faith,  by  setting 
before  it  the  free  grace  of  God,  His  rich  promises,  and  His 
power  and  truth  to  perform  them  all ;  shews  it  the  strength  of 
the  new  covenant,  not  depending  upon  itself,  but  holding  in 
Christ,  in  whom  all  the  promises  of  God  are  yea  and  amen ; 
and  drawing  faith  still  to  rest  more  entirely  upon  his  righteous- 
ness. It  feeds  repentance,  by  making  the  vileness  and  defor- 
mity of  sin  daily  more  clear  and  visible.  Still  as  more  of  the 
Avord  hath  admission  into  the  soul,  the  more  it  hates  sin,  sin 
being  the  more  discovered  and  the  better  known  in  its  own 
native  colour:  as  the  more  light  there  is  in  a  house,  the  more 
any  thing  in  it  that  is  uncleanly  or  deformed  is  seen  and  dis- 
liked. Likewise  it  increaseth  love  to  God,  by  opening  up  still 
more  and  more  of  his  infinite  excellency  and  loveliness.  As  it 
borrows  the  resemblance  of  the  vilest  things  in  nature,  to  ex- 
press the  foulness  and  hatefulness  of  sin,  so  all  the  beauties 
and  dignities  that  are  in  all  the  creatures  are  called  together 
in  the  word,  to  give  us  some  small  scantling  of  that  Uncreated 


186  A    COMMENTARY    UPON 

Beauty  that  alone  deserves  to  be  loved.     Thus  mlglit  its  fitness 
be  instanced  in  respect  to  all  other  graces. 

But  above  all  other  considerations,  this  is  observable  in  the 
word  as  the  increaser  of  grace,  that  it  holds  forth  Jesus  Christ 
to  our  view  to  look  upon,  not  only  as  the  perfect  pattern,  but 
as  the  full  fountain  of  all  grace,  from  whose  fulness  we  all 
receive.  The  contemplating  of  Him,  as  the  perfect  image  of 
God,  and  then  drawing  from  him  as  having  in  himself  a  trea- 
sure for  us,  these  give  the  soul  more  of  that  image  in  which 
consists  truly  spiritual  growth.  This  the  Apostle  expresseth 
excellently,  (2  Cor.  iii.  vlf.,)  speaking  of  the  ministry  of  the 
Gospel  revealing  Christ,  that  beholding  in  him  (as  it  is,  ch.  iv. 
ver.  G,  in  his  face)  the  glory  of  the  Lord,  we  are  changed 
into  the  same  image  from  glory  to  glory,  as  by  the  Spirit  of 
the  Lord :  not  only  that  we  may  take  the  copy  of  his  graces, 
but  have  a  share  of  them. 

There  may  be  many  things  that  might  be  said  of  this  spiri- 
tual growth,  but  I  will  add  only  a  hw. 

First,  on  the  one  hand,  in  the  judging  of  this  growth,  some 
persons  conclude  too  rigidly  against  themselves,  that  they  grow 
not  by  the  word,  because  their  growth  is  not  so  sensible  to 
them  as  they  desire.  But,  1.  It  is  well  known,  that  in  all 
things  that  grow,  this  principle  is  not  discerned  in  motu,  sed  in 
termino,  not  in  the  growing,  but  when  they  are  grown.  2.  Be- 
sides, other  things  are  to  be  considered  in  this :  although  other 
graces  seem  not  to  advance,  yet  if  thou  growest  more  self- 
denying  and  humble  in  the  sense  of  thy  slowness,  all  is  not 
lost;  although  the  branches  shoot  not  up  so  fast  as  thou 
wishest,  yet,  if  the  root  grow  deeper,  and  fasten  more,  it  is  an 
useful  growth.  He  that  is  still  learning  to  be  more  in  Jesus 
Christ,  and  less  in  himself,  to  have  all  his  dependence  and  com- 
fort in  Him,  is  doubtless  a  growing  believer. 

On  the  other  side,  a  far  greater  number  conclude  wrong  in 
their  own  favour,  imagining  that  they  do  grow,  if  they  gain 
ground  in  c(jme  of  those  things  Me  mentioned  above;  namely, 
more  knowledge  and  more  faculty  of  discoursing,  if  they  find 


THE    FIRST    EPISTLE    OF    PETER.  187 

often  some  present  stirrings  of  joy  or  sorrow  in  hearing  of  the 
word,  if  they  reform  their  Hfe,  grow  more  civil  and  blameless, 
<^x'. ;  yet  all  these,  and  many  such  things,  may  be  in  a  natural 
man,  who  notwithstanding  grows  not,  for  that  is  impossible ; 
he  is  not,  in  that  state,  a  subject  capable  of  this  growth,  for 
he  is  dead,  he  hath  none  of  the  new  life  to  which  this  growth 
relates.  Herod  heard  cjladly,  and  obeyed  many  things 
(Mark  vi.  20). 

Consider,  then,  what  true  delight  we  might  have  in  this. 
You  find  a  pleasure  when  you  see  your  children  grow,  when 
they  begin  to  stand  and  walk,  and  so  forth ;  you  love  well  to 
perceive  your  estate  or  your  honour  grow :  but  for  the  soul  to 
be  growing  liker  God,  and  nearer  Heaven,  if  we  know  it,  is  a 
pleasure  far  beyond  them  all: — to  find  pride,  earthliness,  and 
vanity  abating,  and  faith,  love,  and  spiritual-mindedness  in- 
creasing ;  especially  if  we  reflect  that  this  growth  is  not  as  our 
natural  life,  which  is  often  cut  off  before  it  has  attained  full 
age,  as  we  call  it,  and,  if  it  attain  that,  falls  again  to  move 
downwards,  and  decays,  as  the  sun,  being  at  its  meridian, 
begins  to  decline  again  :  but  this  life  shall  grow  on  in  whomso- 
ever it  is,  and  come  certainly  to  its  fulness ;  after  which,  there 
is  no  more  need  of  this  word,  either  for  growth  or  nourish- 
ment, no  death,  no  decay,  no  old  age,  but  perpetual  youth, 
and  a  perpetual  spring;  ver  <sternum,  fulness  of  joy  in  the 
presence  of  God,  and  everlasting  pleasures  at  His  right 
hand. 

Ver.  3.  If  so  be  ye  have  tasted  that  the  Lord  is  gracious. 

Our  natural  desire  of  food  arises  principally  from  its  necessity 
for  that  end  which  nature  seeks,  viz.,  the  growth,  or  at  least 
the  nourishment  of  our  bodies.  But  there  is  besides,  a  present 
sweetness  and  pleasantness  in  the  use  of  it,  that  serves  to 
sharpen  our  desire,  and  is  placed  in  our  nature  for  that  pur- 
pose. Thus  the  children  of  God,  in  their  spiritual  life,  are 
naturally  carried  to  desire  the  means  of  their  nourishment  and 
of  their  growth,  being  always  here  in  a  growing  state ;  but 


188  A    COMMENTARY    UPON 

withal,  there  is  a  spiritual  delight  and  sweetness  in  the  word, 
ill  that  which  it  reveals  concerning  God,  and  this  adds  to  their 
desire,  stirs  up  their  appetite  towards  it.  The  former  idea  is 
expressed  in  the  foregoing  verse,  the  latter  in  this.  Nature 
disposes  the  infant  to  the  breast ;  but  when  it  hath  once  tasted 
of  it,  that  is  a  new  superadded  attractive,  and  makes  it  desire 
after  it  the  more  earnestly.     So  here. 

The  word  is  fully  recommended  to  us  by  these  two,  useful- 
ness and  pleasantness:  like  milk,  (as  it  is  compared  here,) 
which  is  a  nourishing  food,  and  withal  sweet  and  delightful  to 
the  taste :  hij  it  we  grow,  and  in  it  Ave  taste  the  graciousness  of 
God.  David,  in  that  psalm  which  he  dedicates  wholly  to  this 
subject,  gives  both  these  as  the  reason  of  his  appetite.  His 
love  to  it  he  expresses  pathetically,  (cxix.  97,)  O  how  love  I 
thy  law!  It  follows,  that  by  it  he  was  made  iviser  than  his 
enemies, — than  his  teachers, — and  than  the  ancients ;  taught 
to  refrain  from  every  evil  ivay,  {ver.  102,)  taught  by  the 
Author  of  that  word,  the  Lord  himself,  to  grow  wiser  and 
M'arier,  and  holier  in  the  divine  ways;  and  then  {ver.  103)  he 
adds  this  other  reason,  How  sweet  are  thy  words  unto  my 
taste!  yea,  sweeter  than  honey  to  my  month. 

We  shall  speak,  I.  of  the  goodness  or  graciousness  of  the 
Lord;   XL  of  this  taste;  and  III.  of  the  inference  from  both. 

I.  The  goodness  of  God:  The  Lord  is  gracious ; — or,  of  a 
bountiful,  kind  disposition.  The  Hebrew  word  in  Psal.  xxxiv. 
8,  whence  this  is  taken,  signifies  good.  The  Septuagint  ren- 
der it  by  the  same  word  as  is  used  here  by  our  Apostle.  Both 
the  words  signify  a  benignity  and  kindness  of  nature.  It  is 
given  as  one  of  love's  attributes,  (1  Cor.  xiii.  4,)  that  it  is  ki7id, 
X§rj(T£:/e7aj,  ever  compassionate,  and  helpful  as  it  can  be  in  straits 
and  distresses,  still  ready  to  forget  and  pass  by  evil,  and  to  do 
good.  In  the  largest  and  most  comprehensive  sense  must  we 
take  the  expression  here,  and  yet  still  we  shall  speak  and  think 
infinitely  below  what  His  goodness  is.  He  is  naturally  good, 
yea,  goodness  is  His  nature ;  He  is  goodness  and  love  itself 
He   that   loveth  not,    knoweth   not     God,  fur    God    is    love, 


THE    FIRST    EPISTLE    OF    PETER.  189 

(1  John  iv.  8.)  Ho  is  primitively  good;  all  goodness  is  de- 
rived from  Him,  and  all  that  is  in  the  creature  comes  forth 
from  no  other  than  that  ocean;  and  this  Graciousness  is  still 
larger  than  them  all. 

There  is  a  common  bounty  of  God,  wherein  he  doth  good  to 
all,  and  so  the  whole  earth  is  full  of  his  goodness  (Psal. 
xxxiii.  5.)  But  the  goodness  that  the  Gospel  is  full  of, — the 
particular  stream  that  runs  in  that  channel,  is  his  peculiar  gra- 
ciousness and  love  to  his  own  children,  that  by  which  they  are 
first  enlivened,  and  then  refreshed  and  sustained  in  their  spiritual 
being.  It  is  this  that  is  here  spoken  of.  He  is  gracious  to 
them  in  freely  forgiving  their  sins,  in  giving  no  less  than  Him- 
self inito  them ;  He  frees  them  from  all  evils,  and  fills  them 
with  all  good.  He  satisfies  thy  month  with  good  things, 
(Psal.  ciii.  3 — 5,)  and  so  it  follows  with  good  reason,  (ver.  8,) 
that  he  is  merciful  and  gracious ;  and  His  graciousness  is 
there  further  expressed  in  his  gentleness  and  sloivness  to  anger, 
His  bearing  with  the  frailties  of  His  own,  and  pitying  them  as 
a  father  pitieth  his  children,  ver.  13. 

No  friend  is  so  kind  and  friendly  (as  this  word  signifies,)  and 
none  so  powerful.  He  is  a  present  help  in  trouble,  ready  to  be 
found  :  whereas  others  may  be  far  off,  He  is  always  at  hand, 
and  his  presence  is  always  comfortable. 

They  that  know  God,  still  find  Him  a  real,  useful  good. 
Some  things  and  some  persons  are  useful  at  one  time,  and  others 
at  another,  but  God  at  all  times.  A  well-furnished  table  may 
please  a  man  while  he  hath  health  and  appetite,  but  offer  it  to 
him  in  the  height  of  a  fever,  how  unpleasant  would  it  be  then  ! 
Though  never  so  richly  decked,  it  is  then  not  only  useless,  but 
hateful  to  him :  but  the  kindness  and  love  of  God  is  then  as 
seasonable  and  refreshing  to  him,  as  in  health,  and  possibly 
more ;  he  can  find  sweetness  in  that  even  on  his  sick  bed.  The 
choler  abounding  in  the  mouth,  in  a  fever,  doth  not  disrelish 
this  sweetness;  it  transcends  and  goes  above  it.  Thus  all 
earthly  enjoyments  have  but  some  time  (as  meats)  when  they 
are  in  season,  but  the  graciousness  of  God  is  always  sweet ;  the 


190  A    COMMENTARY    UPON 

taste  of  tliat  is  never  out  of  season.  See  how  old  age  spoils 
the  relish  of  outward  delights,  in  the  example  of  Barzillai, 
(2  Sam.  xix.  35,)  but  it  makes  not  this  distasteful.  Therefore 
the  Psalmist  prays,  that  when  other  comforts  forsake  him  and 
wear  out,  when  they  ebb  from  him  and  leave  him  on  the  sand, 
this  may  not;  that  still  he  may  feed  on  the  goodness  of  God. 
(Psal.  Ixxi.  9,)  Cast  me  not  off  in  old  age,  forsake  me  not 
ivhen  my  strength  faileth.  It  is  the  continual  influence  of  His 
graciousness  that  makes  them  still  grow  like  cedars  in  Lebanon, 
(Psal.  xcii.  14,  15,)  that  makes  them  bring  forth  fruit  in  old 
age,  and  to  be  still  fat  and  flourishing ;  to  shew  that  the 
Lord  is  upright,  as  it  is  there  added,  that  he  is  (as  the  word 
•imports)  still  like  Himself,  and  his  goodness  ever  the  same. 

Full  chests,  or  large  possessions,  may  seem  sweet  to  a  man, 
till  death  present  itself;  but  then  (as  the  Prophet  speaks  of 
throvjing  away  their  idols  of  silver  and  gold  to  the  bats  and 
moles,  in  the  day  of  calamity,  (Isa.  ii.  20,)  then,  he  is  forced 
to  throw  away  all  he  possesses,  with  disdain  of  it  and  of  his 
former  folly  in  doating  on  it ;  then,  the  kindness  of  friends,  and 
wife,  and  children,  can  do  nothing  but  increase  his  grief  and 
their  own ;  but  then  is  the  love  of  God  the  good  indeed  and 
abiding  sweetness,  and  it  best  relisheth  when  all  other  things 
are  most  unsavoury  and  uncomfortable. 

God  is  gracious,  but  it  is  God  in  Christ ;  otherwise  we  can- 
not find  Him  so :  therefore  this  is  here  spoken  in  particular  of 
Jesus  Christ,  (as  it  appears  by  that  which  followeth,)  through 
whom  all  the  peculiar  kindness  and  love  of  God  is  conveyed  to 
the  soul,  for  it  can  come  no  other  way  ;  and  the  word  here 
mentioned  is  the  Gospel,  (See  ch.  i.  ver.  ult.)  whereof  Christ  is 
the  subject.  Though  God  is  mercy  and  goodness  in  Himself, 
yet  we  cannot  find  or  apprehend  Him  so  to  us,  but  as  we  are 
looking  through  that  medium,  the  jVIediator.  That  main  point 
of  the  goodness  of  God  in  the  Gospel,  which  is  so  sweet  to  a 
humbled  sinner,  the  forgiveness  of  sins,  we  know  we  cannot 
taste  of  but  in  Christ,  In  whom  we  have  redemption.  (Eph. 
i,  7.)     And  all  the  favour  that  shines  on  us,  all  the  grace  we 


THE  FIRST  EPISTLE  OF  PETER.  191 

receive,  is  of  his  fulness ;  all  our  acceptance  with  God,  our 
being  taken  into  grace  and  kindness  again,  is  in  liim.  He  made 
us  accepted  in  the  beloved,  (ver.  G.)  His  grace  appears  in 
both,  as  it  is  there  expressed,  but  it  is  all  in  Christ.  Let  us 
therefore  never  leave  him  out  in  our  desires  of  tasting  the  gra- 
ciousness  and  love  of  God :  for  otherwise  we  shall  but  dis- 
honour him,  and  disappoint  ourselves. 

The  free  grace  of  God  was  given  to  be  tasted,  in  the  pro- 
mises, before  the  coming  of  Christ  in  the  flesh ;  but  being 
accomplished  in  his  coming,  then  was  the  sweetness  of  grace 
made  more  sensible ;  then  was  it  more  fully  broached,  and  let 
out  to  the  elect  world,  when  he  was  pierced  on  the  cross,  and 
his  blood  poured  out  for  our  redemption.  Through  those  holes 
of  his  ivounds  may  we  draw,  and  taste  that  the  Lord  is  gra- 
cious, says  St.  Augustine. 

II.  As  to  this  taste:  Ye  have  tasted.']  There  is  a  tasting 
exercised  by  temporary  believers,  spoken  of,  Heb.  vi.  4.  Their 
highest  sense  of  spiritual  things,  (and  it  will  be  in  some  far 
higher  than  we  easily  think,)  yet  is  but  a  taste,  and  is  called  so 
in  comparison  of  the  truer,  fuller  sense  that  true  believers  have 
of  the  grace  and  goodness  of  God,  which,  compared  with  a 
ten)porary  taste,  is  more  than  tasting.  The  former  is  merely 
tasting ;  rather  an  imaginary  taste  than  real ;  but  this  is  a  true 
feeding  on  the  graciousness  of  God,  yet  is  it  called  but  a  taste 
in  respect  of  the  fulness  to  come.  Though  it  is  more  than  a 
taste,  as  distinguishable  from  the  hypocrite's  sense,  yet  it  is  no 
more  than  a  taste,  compared  with  the  great  marriage  feast  we 
look  for. 

Jesus  Christ  being  all  in  all  unto  the  soul,  faith  apprehend- 
ing him  is  all  the  spiritual  sense.  Faith  is  the  eye  that  beholds 
his  matchless  beauty,  and  so  kindles  love  in  the  soul,  and  can 
speak  of  him  as  having  seen  him,  and  taken  particular  notice  of 
him,  (Cant.  v.  9.)  It  is  the  ear  that  discerns  his  voice,  (Cant, 
ii.  8.)  It  is  faith  that  smells  his  name  poured  forth  as  an  oint- 
ment;  faith  that  touches  him,  and  draws  virtue  from  him  ;  and 
faith  that  tastes  him,  (Cant.  ii.  3  ;)  and  so  here,  If  ye  have  tasted. 


192  A  COMMENTARY  UPON 

In  order  to  tliis,  there  must  be,  1.  A  firm  believmg  of  the 
truth  of  tlie  promises,  wherein  the  free  grace  of  God  is  expressed 
and  exhibited  to  us.  2.  A  particular  apphcation  or  attraction 
of  that  grace  to  ourselves,  which  is  the  drawing  of  those  breasts 
of  consolation  .1  (Isa.  Ixvi.  11,)  namely,  the  promises  contained 
in  the  Old  and  New  Testaments.  3.  A  sense  of  the  sweetness 
of  that  grace,  being  applied  or  drawn  into  the  soul,  and  that 
constitutes  properly  this  taste.  No  unrenewed  man  hath  any 
of  these  in  truth,  not  the  highest  kind  of  temporary  believer ; 
he  cannot  have  so  much  as  a  real  lively  assent  to  the  general 
truth  of  the  promises  ;  for  had  he  that,  the  rest  would  follow. 
But  as  he  cannot  have  the  least  of  these  in  truth,  he  may  have 
the  counterfeit  of  them  all  ;  not  only  of  assent  but  of  application  ; 
yea,  and  a  false  spiritual  joy  arising  from  it ;  and  all  these  so 
drawn  to  the  life,  that  they  may  resemble  much  of  the  reality  : 
to  give  clear  characters  of  difference,  is  not  so  easy  as  most 
persons  imagine ;  but  doubtless,  the  true  living  faith  of  a 
Christian  hath  in  itself  such  a  particular  stamp,  as  brings  with 
it  its  own  evidence,  when  the  soul  is  clear  and  the  light  of  God's 
face  shines  upon  it.  Indeed,  in  the  dark  we  cannot  read,  nor 
distinguish  one  mark  from  another  ;  but  when  a  Christian  hath 
light  to  look  upon  the  work  of  God  in  his  own  soul,  although 
he  cannot  make  another  sensible  of  that  by  which  he  knows  it, 
yet  he  himself  is  ascertained,  and  can  say  confidently  in  himself, 
"  This  I  know,  that  this  faith  and  taste  of  God  I  have  is  true; 
"  the  seal  of  the  Spirit  of  God  is  upon  it;"  and  this  is  tiie 
reading  of  that  new  name  in  the  white  stone,  which  no  man 
knows  but  he  that  hath  it,  (Revel,  ii.  17.)  There  is,  in  a  true 
believer,  such  a  constant  love  to  God  for  Himself,  and  such  a 
continual  desire  after  Him  simply  for  His  own  excellency  and 
goodness,  as  no  other  can  have.  On  the  other  side,  would  an 
hypocrite  deal  truly  and  impartially  by  himself,  he  would 
readily  find  out  something  that  would  discover  him,  more  or 
less,  to  himself.  lUit  the  truth  is,  men  are  willing  to  deceive 
themselves,  and  thence  arises  the  diflieulty. 

One  man  cannot  make  another  sensible  of  the  sweetness  of 


THE  FIRST  EriSTLE  OF  PETER.  193 

Divine  grace  :  he  may  speak  to  him  of  it  vciy  excellently,  but 
all  he  says  in  that  kind,  is  an  unknown  language  to  a  natural 
man ;  he  hearetli  many  good  words,  but  he  cannot  tell  what 
they  mean.  TJie  natural  man  tastes  not  the  things  of  God, 
for  theij  are  spiritually  discerned.      (1  Cor.  ii.  14-.) 

A  spiritual  man  himself  doth  not  fully  conceive  this  sweet- 
ness that  he  tastes  of ;  it  is  an  infinite  goodness,  and  he  hath 
but  a  taste  of  it.  The  peace  of  God,  which  is  a  main  fruit  of 
this  His  goodness,  passeth  all  under standhuj,  says  the  Apostle 
(Phil.  iv.  7) :  not  only  all  natural  understanding,  (as  some  modify 
it,)  but  all  understanding,  even  the  supernatural  understanding 
of  those  who  enjoy  it.  And  as  the  godly  man  cannot  conceive 
it  all,  so  as  to  that  which  he  conceives,  he  cannot  express  it 
all,  and  that  which  he  doth  express,  the  carnal  mind  cannot 
conceive  of  by  his  expression. 

But  he  that  liath  indeed  tasted  of  this  goodness,  O  how  taste- 
less are  those  things  to  him  that  the  v/orld  call  sweet !  As  when 
you  have  tasted  somewhat  that  is  very  sweet,  it  disrelishes  other 
things  after  it.  Therefore  can  a  Christian  so  easily  either  want, 
or  use  with  disregard,  the  dehghts  of  this  earth.  His  heart  is 
not  upon  them  :  for  the  delight  that  he  finds  in  God,  carrieth 
it  unspeakably  away  from  all  the  rest,  and  makes  them  in  com- 
parison seem  sapless  to  his  taste. 

Solomon  tasted  of  all  the  delicacies,  the  choicest  dishes  that 
are  in  such  esteem  amongst  men,  and  not  only  tasted,  but  ate 
largely  of  them  ;  and  yet,  see  how  he  goes  over  them,  to  let  us 
know  what  they  are,  and  passes  from  one  dish  to  another.  This 
also  is  vanity,  and  of  the  next,  This  also  is  vanity,  and  so 
through  all,  and  of  all  in  general,  All  is  vanity  and  vexation 
of  spirit,  or  feeding  on  the  wind,  as  the  word  may  be  rendered. 
III.  We  come  in  the  third  place  to  the  inference :  If  ye 
have  tasted,  &c.,  tlien  lay  aside  all  malice  and  guile,  and 
hypocrisies  and  envies,  and  cdl  evil  speakings,  (ver.  1,)  for  it 
looks  back  to  the  whole  exhortation.  Surely,  if  you  have 
tasted  of  that  kindness  and  sweetness  of  God  ia  Christ,  it  will 
compose  your  spirits,  and  conform  them  to  Him  ;  it  will  dif- 

YOL.  I.  0 


194  A  COMMENTARY  UPON 

fuse  siicli  a  sweetness  through  your  soul,  that  there  will  be  on 
place  for  malice  and  guile ;  there  will  be  nothing  but  love, 
and  meekness,  and  singleness  of  heart.  Therefore,  they  who 
have  bitter,  malicious  spirits,  evidence  they  have  not  tasted  of 
the  love  of  God.  As  the  Lord  is  good,  so  they  who  taste  of 
His  goodness  are  made  like  Him.  Be  ye  kind  one  to  another, 
tender-hearted,  forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you.     (Eph.  iv.  32.) 

Again,  if  ye  have  tasted,  then  desire  more.  And  this  will 
be  the  truest  sign  of  it :  he  that  is  in  a  continual  huno;er  and 
thirst  after  this  graciousness  of  God,  has  surely  tasted  of  it. 
My  sold  thirsteth  for  God,  saith  David  (Psal.  xlii.  2).  He 
had  tasted  before ;  he  remembers,  (ver.  4,)  that  he  ivent  to  the 
house  of  God,  with  the  voice  of  joy. 

This  is  that  happy  circle  wherein  the  soul  of  the  believer 
moves :  the  more  they  love  it,  the  more  they  shall  taste  of  this 
goodness ;  and  the  more  they  taste,  the  more  they  shall  still 
love  and  desire  it. 

But  observe,  if  ye  have  tasted  that  the  Lord  is  gracious, 
then,  desire  the  milk  of  the  word.  This  is  the  sweetness  of 
the  ivord,  that  it  hath  in  it  the  Lord's  graciousness,  gives  us 
the  knowledge  of  his  love.  This  they  find  in  it,  who  have 
spiritual  life  and  senses,  and  those  senses  exercised  to  discern 
good  and  evil  ;  and  this  engages  a  Christian  to  further  desire 
of  the  w^ord.  They  are  fantastical,  deluding  tastes,  that  draw 
men  from  the  Avritten  word,  and  make  them  expect  other  reve- 
lations. This  graciousness  is  first  conveyed  to  us  by  the 
ivord  ;  there  first  we  taste  it,  and  therefore,  there  still  we  are 
to  seek  it ;  to  hang  upon  those  breasts  that  cannot  be  drawn 
dry  ;  there  the  love  of  God  in  Christ  streams  forth  in  the 
several  promises.  The  heart  that  cleaves  to  the  word  of  God, 
and  delights  in  it,  cannot  but  find  in  it,  daily,  new  tastes  of 
His  goodness  ;  there  it  reads  His  love,  and  by  that  stirs  up  its 
own  to  Him,  and  so  grows  and  loves,  every  day  more  than  the 
former,  and  thus  is  tending  from  tastes  to  fulness.  It  is  but 
little  we  can  receive  here,  some  drops  of  joy  that  enter  into  us. 


THE    FIRST    EPISTLE    OF    PETER.  195 

but  there  we  shall  enter  into  joy,  as  vessels  put  into  a  sea  of 
liappiness. 

Ver.  4.  To  whom,  coming  as  unto  a  living  slone,  disallowed  indeed  of 
men,  but  chosen  of  God,  and  precious. 

Ver.  5,  Ye  also,  as  lively  stones,  are  built  up  a  spiritual  house,  a  holy 
priesthood,  to  offer  up  spiritual  sacrifices,  acceptable  to  God  by  Jesus 
Christ. 

The  spring  of  all  the  dignities  of  a  Christian,  which  is  there- 
fore the  great  motive  of  all  his  duties,  is,  his  near  relation  to 
Jesus  Christ.  Thence  it  is  that  the  Apostle  makes  that  the 
great  subject  of  his  doctrine,  both  to  represent  to  his  dis- 
tressed brethren  their  dignity  in  that  respect,  and  to  press  by 
it  the  necessary  duties  he  exhorts  unto.  Having  spoken  of 
their  spiritual  life  and  growth  in  him,  under  the  resemblance  of 
natural  life,  he  prosecutes  it  here  by  another  comparison  very 
frequent  in  the  Scriptures,  and  therefore  makes  use  in  it  of 
some  passages  of  these  Scriptures  that  were  prophetical  of 
Christ  and  his  Church.  Though  there  be  here  two  different 
similitudes,  yet  they  have  so  near  a  relation  one  to  another, 
and  meet  so  well  in  the  same  subject,  that  he  joins  them  toge- 
ther, and  then  illustrates  them  severally  in  the  following 
verses ;  a  temple,  and  a  priesthood,  comparing  the  saints  to 
both  :  The  former  in  these  words  of  this  verse. 

We  have  in  it,  I.  The  nature  of  the  building;  II.  The  mate- 
rials of  it ;   III.  The  structure  or  way  of  building  it. 

I.  The  nature  of  it  is,  a  spiritual  building.  Time  and 
place,  we  know,  received  their  being  from  God,  and  He  was 
eternally  before  both ;  He  is  therefore  styled  by  the  prophet. 
The  high  and  lofty  One  that  inhabiteth  eternity  (Isa.  Ivii.  15). 
But  having  made  the  world.  He  fills  it,  though  not  as  con- 
tained in  it,  and  so  the  whole  frame  of  it  is  His  palace  or 
temple,  but  after  a  more  special  manner,  the  higher  and  state- 
lier part  of  it,  the  highest  heaven  ;  therefore  it  is  called  His 
holy  place,  and  the  habitation  of  His  holiness  and  glory. 
And  on  earth,  the  houses  of  His  public  wo^'ship  are  called 
His  houses ;  especially  the  Jewish  temple  in  its  time,  having 

O  2 


196'  A  CO>rMENTAnY  UPON 

in  it  such  a  relative  typical  holiness,  ^v■hich  others  have  not. 
But  besides  all  these,  and  beyond  tlicm  all  in  excellency,  He 
hath  a  house  wherein  he  dwells  more  peculiai'ly  than  in  any  of 
the  rest,  even  more  than  in  Heaven,  taken  for  the  place  only, 
and  that  is  this  spiritual  buildiiuj.  And  this  is  most  suitable 
to  the  nature  of  God.  As  our  Saviour  says  of  the  necessary 
conformity  of  his  worship  to  Himself,  God  is  a  Spirit,  and 
therefore  will  he  worshipped  in  spirit  and  in  truth  (John 
iv.  24)  :  so  it  holds  of  his  house :  He  must  have  a  spiritual 
one,  because  he  is  a  Spirit ;  so  God's  temple  is  His  people. 

And  for  this  purpose  chiefly  did  He  make  the  world,  the 
heaven  and  the  earth,  that  in  it  Pie  might  raise  this  spiritual 
building  for  Himself  to  dwell  in  for  ever,  to  have  a  number  of 
His  reasonable  creatures  to  enjoy  Him,  and  glorify  Him  in  eter- 
nity. And  from  that  eternity  He  knew  what  the  dimensions, 
and  frame,  and  materials  of  it  should  be.  The  continuance  of 
this  present  world,  as  now  it  is,  is  but  for  the  service  of  this 
work,  like  the  scaffolding  about  it ;  and  therefore,  when  this 
spiritual  building  shall  be  fully  completed,  all  the  present 
frame  of  things  in  the  world,  and  in  the  Church  itself,  shall  be 
taken  away,  and  appear  no  more. 

This  Building  is,  as  the  particular  designation  of  its  mate- 
rials will  teach  us,  the  whole  invisible  Church  of  God,  and 
each  good  man  is  a  stone  of  this  building.  But  as  the  nature 
of  it  is  spiritual,  it  hath  this  privilege,  (as  they  speak  of  the 
soul,)  that  it  is  fnta  in  toto,  ct  tola  in  (jualibet  parte:  the 
whole  Church  is  the  spouse  of  Christ,  and  each  believing  soul 
liath  the  same  title  and  dignity  to  be  called  so ;  thus,  each  of 
these  stones  is  called  a  whole  temple,  temples  of  the  Holy 
Ghost  (1  Cor.  vi.  19)  ;  though,  taking  the  Temple  or  Build- 
ing, in  a  completer  sense,  they  are  but  each  one  a  part,  or  a 
stone  of  it,  as  here  it  is  ex])ressed. 

The  whole  excellency  of  this  Building  is  comprised  in  this, 
that  it  is  spiritual,  a  term  distinguishing  it  from  all  other 
buildings,  and  preferring  it  above  them.  And  inasmuch  as 
the  Apostle   speaks  immediately  after  of  a   j^i'icsthood   and 


THE    FIRST   EPISTLE    OV   PETER.  197 

sacrifices,  it  seems  to  be  called  a  splr'iluul  buUdimj,  particularly 
in  opposition  to  that  material  temple  wherein  the  Jews  gloried, 
which  was  now  null  in  regard  of  its  former  use,  and  was 
quickly  after  entirely  destroyed.  But  while  it  stood,  and  the 
legal  use  of  it  stood  in  its  fullest  vigour,  yet,  in  this  respect, 
still  it  was  inferior,  that  it  was  not  a  spirilual  house,  made  up 
of  llvimj  stones,  as  this,  but  of  a  like  matter  Avith  other 
earthly  buildings. 

This  spiritual  house  is  the  palace  of  the  Great  King,  or  His 
temple.  The  Hebrew  word  for  palace  and  temple  is  one. 
God^s  temple  is  a  palace,  and  therefore  must  be  full  of  the 
richest  beauty  and  magnificence,  but  such  as  agrees  with  the 
nature  of  it,  a  spiritual  beauty.  In  that  Psalm  that  wishes  so 
many  prosperities,  one  is,  that  their  daughters  may  he  as  cor- 
ner-stones, piolished  after  the  similitude  of  a  palace  (Psal. 
cxliv.  12).  Thus  is  the  Church:  she  is  called  the  King's 
dauyliter  (Psal.  xlv.  13);  but  her  comeliness  is  invisible  to  the 
world,  she  is  cdl  glorious  within.  Through  sorrows  and  per- 
secutionsj  she  may  be  smoky  and  black  to  the  world's  eye,  as 
the  tents  of  Kedar ;  but  in  regard  of  spiritual  beauty,  she  is 
comely  as  the  curtains  of  Solomon.  And  in  this  the  Jewish 
temple  resembles  it  aright,  which  had  most  of  its  riches  and 
beauty  in  the  inside.  Holiness  is  the  gold  of  this  spiritual 
house,  and  it  is  inwardly  enriched  with  that. 

The  glory  of  the  Church  of  God  consists  not  in  stately 
buildings  of  temples,  and  rich  furniture,  and  pompous  cere- 
monies ;  these  agree  not  with  its  spiritual  nature.  Its  true 
and  genuine  beauty  is  to  grow  in  spirituality,  and  so 'to  be 
liker  itself,  and  to  have  more  of  the  presence  of  God,  and  His 
glory  filling  it  as  a  cloud.  And  it  hath  been  observed  that 
the  more  the  Church  grew  in  outward  riches  and  state,  the  less 
she  grew,  or  rather  the  more  sensibly  she  abated  in  spiritual 
excellencies.  But  the  spiritualness  of  this  Building  will  better 
appear  in  considering  particularly, 

II.  The  materials  of  it,  as  here  expressed :  To  ivhom 
coming,  &c.,  ye  also,  as    lively  stones,  are,   &c.      Now  the 


198  A    COMMENTARY    UPON 

whole  building  is  Christ  mystical,  Christ,  together  with  the 
entire  body  of  the  eleet :  He  as  the  foundation,  and  they  as 
the  stones  built  upon  him  ;  He,  the  living  stone,  and  they 
likewise,  by  union  with  him,  living  stones;  He,  haviiuj  life  in 
himself,  (as  he  speaks,  John  vi.,)  and  they  deriving  it  from  him; 
He,  primitively  living,  and  they,  by  participation.  For  there- 
fore is  He  called  here  a  liviiKj  stone,  not  only  because  of  his 
immortality  and  glorious  resurrection,  being  a  Lamb  that  ivas 
slain,  and  is  alive  again  for  ever,  but  because  he  is  the  prin- 
ciple of  spiritual  and  eternal  life  unto  us,  a  living  foundation 
that  transfuses  this  life  into  the  whole  building,  and  every 
stone  of  it,  In  whom  (says  the  Apostle,  Ephes.  ii.  21)  all  the 
buildimj  is  fitly  framed  together.  It  is  the  Spirit  that  flows 
from  Him,  which  enlivens  it,  and  knits  it  together,  as  a  living 
body ;  for  the  same  word  auvoL^iMoXoyov^zwv  is  used,  (Ch.  iv. 
16,)  for  the  Church,  under  the  similitude  of  a  body.  When  it 
is  said,  (Ch.  ii.  20,)  to  he  built  upon  the  foundation  of  the 
lyrophels  and  Apostles,  it  only  refers  to  their  doctrine  concern- 
ing Christ ;  and  therefore  it  is  added,  that  He,  as  being  the 
subject  of  their  doctrine,  is  the  chief  corner-stone.  The  foun- 
dation, then,  of  the  Church,  lies  not  in  Rome,  but  in  Heaven, 
and  therefore  is  out  of  the  i-each  of  all  enemies,  and  above  the 
power  of  the  gates  of  hell.  Fear  not,  then,  when  you  see  the 
storms  arise,  and  the  winds  blow  against  this  spiritual  Build- 
ing, for  it  sltall  stand;  it  is  built  upon  an  invisible  im- 
movable Rock;  and  that  great  Babylon,  Rome  itself,  that, 
under  the  false  title  and  pretence  of  supporting  this  Building, 
is  wwking  to  overthrow  it,  shall  be  utterly  overthrown,  and 
laid  equal  with  the  ground,  and  never  be  rebuilt  again. 

But  this  Foundation-stone,  as  it  is  commended  by  its  qua- 
lity, that  it  is  a  living  and  enlivening  stone,  having  life  and 
giving  life  to  those  that  are  built  on  it,  so  it  is  also  further  de- 
scribed by  God's  choosing  it,  and  by  its  own  worth  ;  in  both 
opposed  to  men's  disesteem,  and  therefore  it  is  said  Iiere  to  be 
c/iosen  of  God,  and  precious.  Ciod  did  indeed  from  eternity 
contrive  this  Building,  and  choose  this  same  Foundation,  and 


THE  FIRST  EPISTLE  OF  PETER.  199. 

accordingly,  in  the  fulness  of  time,  did  perform  His  purpose 
so,  the  thing  being  one,  we  may  take  it  either  for  His  purpose, 
or  the  performance  of  it,  or  both  ;  yet  it  seems  most  suitable 
to  the  strain  of  the  woi'ds,  and  to  the  place  after  alleged,  in  re- 
spect to  layiiuj  him  in  Sioii  in  opposition  to  the  rejection  of 
liien,  that  we  take  it  for  God's  actual  employing  of  Jesus 
Christ  in  the  work  of  our  redemption.  He  alone  was  fit  for 
that  work ;  it  was  utterly  impossible  that  any  other  should 
bear  the  weight  of  that  service,  (and  so  of  this  building,)  than 
He  who  was  Almighty.  Therefore  the  Spouse  calls  him  tlie 
select^  or  choice  of  ten  thousand,  yet  he  was  rejected  of  men. 
There  is  an  antipathy  (if  we  may  so  speak)  betwixt  the  mind 
of  God  and  corrupt  nature ;  the  things  that  are  highly  esteemed 
with  men  are  abomination  to  God  ;  and  thus  we  see  here, 
that  which  is  highly  esteemed  with  God,  is  cast  out  and  dis- 
allowed by  men.  But  surely  there  is  no  comparison  ;  the 
choosing  and  esteem  of  God  stands  ;  and  by  that,  (judge  men 
of  Christ  as  they  will,)  he  is  the  foundation  of  this  Building. 
And  he  is  in  true  value  answerable  to  this  esteem :  he  is  j9re- 
cious,  which  seems  to  signify  a  kind  of  inward  worth,  hidden 
from  the  eyes  of  men,  blind  unbelieving  men,  but  well  known 
to  God,  and  to  those  to  whom  he  reveals  him.  And  this  is 
the  very  cause  of  his  rejection  by  the  most,  the  ignorance  of 
his  worth  and  excellency  ;  as  a  precious  stone  that  the  skilful 
lapidary  esteems  of  great  value,  an  ignorant  beholder  makes 
little  or  no  account  of. 

These  things  hold  likewise  in  the  other  stones  of  this  Build- 
ing ;  they,  too,  are  chosen  before  time  :  all  that  should  be  of 
this  Building,  fore-ordained  in  God's  purpose,  all  written  in 
that  book  beforehand,  and  then,  in  due  time,  they  are  chosen, 
by  actual  calling,  according  to  that  purpose,  hewed  out  and 
severed  by  God's  own  hand,  out  of  the  quarry  of  corrupt  na- 
ture ;  dead  stones  in  themselves,  as  the  rest,  but  made  living, 
by  his  bringing  them  to  Christ,  and  so  made  truly  precious, 
and  accounted  precious  by  him  who  hath  made  them  so.  All 
the  stones  in  this  Building  are  called  God's  jewels  (Mai.  iii.  17). 

That  they  be  vilified,  and  scoffed  at,  and  despised  by  men. 


200  A    COMMENTARY    UPON 

though  they  pass  for  fools  and  tlic  refuse  of  llic  world,  yet 
they  may  easily  digest  all  that,  in  the  comfort  of  this,  if  they 
are  chosen  of  God,  and  precious  in  His  eyes.  This  is  the 
very  lot  of  Christ,  and  tlicreforc  by  that  the  more  welcome, 
that  it  conforms  them  to  Him, — suits  these  stones  to  their 
Foundation. 

And  if  we  consider  it  aright,  what  a  poor  despicable  thing  is 
the  esteem  of  men  !  How  soon  is  it  past  !  It  is  a  small  thing 
for  mc,  says  the  Apostle  Paul,  to  be  judf/cd  of  men  (1  Cor. 
iv.  3).  Now,  that  God  often  chooses  for  this  building  such 
stones  as  men  cast  away  as  good  for  nothing,  see  1  Cor.  i.  26. 
And  where  he  says,  (Isa.  Ivii.  15.)  that  He  dwells  in  the  hicjh 
and  holy  place,  ^\\mt  is  His  other  dwelling?  His  habitation 
on  earth,  is  it  in  great  palaces  and  courts  ?  no;  but  ivith  him 
also  that  is  of  a  contrite  and  humble  spirit.  Now,  these  are 
the  basest  in  men's  account ;  yet  He  chooses  them,  and  prefers 
them  to  all  other  palaces  and  temples.  (Isa.  Ixvi.  1,  2.)  Thus 
saith  the  Lord,  l^he  Heaven  is  my  throne,  and  the  earth,  is 
my  footstool :  Where  is  the  house  that  ye  build  unto  me  9  and 
where  is  the  place  of  my  rest?  For  all  those  things  hath  mine 
hand  made,  and  cdl  those  things  have  been,  saith  the  Lord : 
Bid  to  this  man  7cill  I  look,  even  to  hhn  that  is  poor,  and  of 
a  contrite  spjirif,  and  trembleth  at  my  ivord.  ([.  d.  You  can- 
not gratify  me  with  any  dwelling,  for  I  myself  have  made  all, 
and  a  surer  house  than  any  you  can  make  me.  The  Heaven  is 
my  tJi  rone,  and  the  earth  my  footstool :  but  I,  who  am  so  high, 
am  pleased  to  regard  the  lowly. 

III.  We  have  the  structure,  or  way  of  building  :  To  ivhom 
coming."]  First,  coming,  then  built  up.  They  that  come 
unto  Christ,  come  not  only  from  the  n-orld  that  liclh  in  ivickcd- 
ness,  but  out  of  themselves.  Of  a  great  many  that  seem  to  come 
to  Christ  it  may  be  said,  that  they  are  not  come  to  Him,  because 
they  have  not  left  tJie7nsclves.  Tiiis  is  believing  on  Him,  which 
is  the  very  resigning  of  the  soul  to  Christ,  and  living  by  him. 
Ye  will  not  come  unto  me  that  ye  may  have  life,  says  Christ 
(John  V.  40.)  He  complains  of  it  as  a  wrong  done  to  him  ;  but 
the  loss  is  ours.     It  is  his  glory  to  give  us  life  who  were  dead  ; 


THE    riRST   EPISTLE    OF    PETEll.  201 

but  it  is  our  happiness  to  receive  that  Hfc  from  him.  Now 
these  stones  come  unto  their  foundation  ;  wliicli  imports  the 
moving  of  the  soul  to  Chi-ist,  being  moved  by  his  Spirit,  and 
that  the  will  acts,  and  willingly,  (for  it  cannot  act  otherwise,) 
but  still  as  being  actuated  and  drawn  by  the  Father  (John 
vi.  65),  No  man  can  come  to  mc  except  the  Father  draw  him. 
And  the  outward  mean  of  drawing,  is,  by  the  word  ;  it  is  the 
sound  of  that  harp,  that  brings  the  stones  of  this  spiritual 
building  together.  And  then,  being  united  to  Christ,  they  are 
built  up  ;  that  is,  as  St.  Paul  expresses  it,  (Ephes.  ii.  21^)  they 
grow  up  unto  a  holy  temple  in  the  Lord. 

In  times  of  peace,  the  Church  may  dilate  more,  and  build  as 
it  were  into  breadth,  but  in  times  of  trouble  it  arises  more  in 
height  ;  it  is  then  built  upwards  :  as  in  cities  where  men  arc 
straitened,  they  build  usually  higher  than  in  the  country.  Not- 
withstanding the  Church''s  afflictions,  yet  still  the  building  is 
going  forward  ;  it  is  built,  as  Daniel  speaks  of  Jerusalem,  in 
troublous  times.  And  it  is  this  which  the  Apostle  intends^  as 
suiting  with  his  foregoing  exhortation :  this  passage  may  be 
read  exhortatively  too  ;  but  taking  it  rather  as  asserting  their 
condition,  it  is  for  this  end,  that  they  may  remember  to  be  like 
it,  and  grow  up.  For  this  end  he  expressl}'^  calls  them  living 
stones  ;  an  adjunct  root  not  usual  for  stones,  but  here  insepa- 
rable ;  and  therefore,  though  the  Apostle  changes  the  simili- 
tude, from  infants  to  stones,  yet  he  will  not  let  go  this  quality 
of  living,  as  making  chiefly  for  his  purpose. 

To  teach  us  the  necessity  of  growth  in  believers,  they  arc 
therefore  often  compared  to  things  that  grow,  to  trees  planted 
in  fruitful  growing  places,  as  by  the  rivers  of  water  ;  to  cedars 
in  Lebanon,  where  they  are  tallest  ;  to  the  morning  light ;  to 
infants  on  the  breast ;  and  here,  where  the  word  seems  to  re- 
fuse it,  to  stones  ;  yet  (it  must,  and  well  doth  admit  this  un- 
Avonted  epithet)  they  are  called  living  and  growing  stones. 

If,  then,  you  Avould  have  the  comfortable  persuasion  of  this 
union  with  Christ,  see  Avhether  you  find  your  souls  established 
upon  Jesus  Christ,  finding  him  as  your  strong  foundation  ;  not 


!^02.  A  COMMENTARY  UPON 

resting  on  yourselves,  nor  on  any  other  thing  either  within  you, 
or  without  you,  but  supported  by  him  alone ;  drawing  life 
from  him,  by  virtue  of  that  union,  as  from  a  living  foundation, 
so  as  to  say  with  the  Apostle,  /  live  by  faith  in  the  Son  of  God, 
ivho  loved  me,  and  gave  himself  for  me.   (Gal.  ii.  20.) 

As  these  stones  ai'e  built  on  Christ  by  faith,  so  they  are  ce- 
mented one  to  another  by  love ;  and,  therefore,  where  that  is 
not,  it  is  but  a  delusion  for  persons  to  think  themselves  parts  of 
this  building.  As  it  is  knit  to  him,  it  is  knit  together  in  itself 
through  him  ;  and  if  dead  stones  in  a  building  support  and 
mutually  strengthen  one  another,  how  much  more  ought  living 
stones  in  an  active  lively  way  so  to  do  !  The  stones  of  this 
Building  keep  their  place  ;  the  lower  rise  not  up  to  be  in  the 
place  of  the  higher.  As  the  Apostle  speaks  of  the  parts  of  the 
body,  so  the  stones  of  this  building  in  humility  and  love  keep 
their  station,  and  grow  up  in  it,  edifying  in  love,  saith  the 
Apostle,  (Eph.  iv.  16,)  importing,  that  the  want  of  this  much 
prejudices  edification. 

These  stones,  because  they  are  living,  therefore  grow  in  the 
life  of  grace  and  spiritualness,  being  a  spiritual  budding  ;  so 
that  if  we  find  not  this,  but  our  hearts  are  still  carnal,  and 
glued  to  the  earth,  minding  earthly  things,  wiser  in  those 
than  in  spirituals,  this  evidences  strongly  against  us,  that  we 
are  not  of  this  IJuilding.  How  few  of  us  have  that  spiritual- 
ness that  becomes  the  temples  of  the  Holy  Ghost,  or  the  stones 
of  that  Building  !  Base  lusts  are  still  lodging  and  ruling  within 
us,  and  so  our  hearts  are  as  cages  of  unclean  birds  and  filthy 
spirits. 

Consider  this  as  your  happiness,  to  form  part  of  this  Build- 
ing, and  consider  the  unsolidness  of  other  comforts  and  privi- 
leges. If  some  have  called  those  stones  happy,  that  were  taken 
for  the  building  of  temples  or  altars,  beyond  those  in  common 
houses,  how  true  is  it  here !  Happy  indeed  the  stones  that 
God  chooses  to  be  living  stones  in  this  spiritual  temple,  though 
they  be  hammered  and  hewed  to  be  polished  for  it,  by  afflic- 
tions and  the  inward  work  of  mortification  and  repentance.     It 


THE    FIRST    EPISTLE    01'    TETEIl.  203 

is  worth  the  enduring  of  all,  to  be  fitted  for  this  Buihhng. 
Happy  they,  beyond  all  the  rest  of  men,  though  they  be  set  in 
never  so  great  lionours,  as  prime  parts  of  politic  buildings, 
(states  and  kingdoms,)  in  the  courts  of  kings,  yea,  or  kings 
themselves.  For  all  other  buildings,  and  all  the  parts  of  them, 
shall  be  demolished  and  come  to  nothing,  from  the  foundation 
to  the  cope-stone  ;  all  your  houses,  both  cottages  and  palaces  ; 
the  elements  shall  melt  away,  and  the  earth,  with  all  the 
works  in  it,  shall  be  consumed,  as  our  Apostle  hath  it  (2  Pet. 
iii.  10).  But  this  spiritual  Building  shall  grow  up  to  Heaven, 
and,  being  come  to  perfection,  shall  abide  for  ever  in  perfec- 
tion of  beauty  and  glory.  In  it  shall  be  found  no  unclean 
thing,  nor  unclean  person,  but  only  they  that  are  ivrittcn  in 
the  LaniVs  book  of  life. 

An  holy  priesthood.']  For  the  worship  and  ceremonies  of 
the  Jewish  church  were  all  shadows  of  Jesus  Christ,  and  have 
their  accomplishment  in  him,  not  only  after  a  singular  manner 
in  his  own  person,  but  in  a  derived  way,  in  his  mystical  body, 
his  Church.  The  Priesthood  of  the  Law  represented  him  as 
the  great  High  Priest  that  offered  up  himself  for  our  sins,  and 
that  is  a  priesthood  altogether  incommunicable ;  neither  is 
there  any  peculiar  office  of  priesthood  for  offering  sacrifice  in 
the  Christian  church,  but  his  alone  who  is  head  of  it.  But  this 
dignity  that  is  here  mentioned,  of  a  spiritucd priesthood,  offer- 
ing up  spiritual  sacrifices,  is  common  to  all  those  who  are  in 
Christ.  As  they  are  living  stones  built  on  him  into  a  spiritual 
temple,  so  they  are  priests  of  that  same  temple  made  by  him. 
(Revel,  i.  6.)  As  he  was,  after  a  transcendent  manner,  temple, 
and  priest,  and  sacrifice,  so,  in  their  kind,  are  Christians  all 
these  three  through  him  ;  and  by  his  Spirit  that  is  in  them, 
their  offerings  through  him  are  made  acceptable. 

We  have  here,  I.  The  office  ;  II.  The  service  of  that  office; 
III.  The  success  of  that  service. 

I.  The  Office.  The  death  of  Jesus  Christ,  as  being  every 
way  powerful  for  reconcilement  and  union,  did  not  only  break 
down  the  partition  wall  of  guiltiness  that  stood  betwixt  God 


204  A    COMMENTARY    UPON 

and  man,  but  the  wall  of  ceremonies  that  stood  betwixt  the 
Jews  and  the  Gentiles  :  it  made  all  that  believe,  one  Avith  God, 
and  made  of  both  one,  as  the  Apostle  speaks — united  them 
one  to  another.  The  way  of  salvation  was  made  known,  not 
to  one  nation  only,  but  to  all  people :  so  that  whereas  the 
knowledge  of  God  was  before  confined  to  one  little  corner,  it  is 
now  diffused  through  the  nations  ;  and  whereas  the  dignity  of 
their  priesthood  staid  in  a  few  persons,  all  they  who  believe 
are  now  thus  dignified  to  be  priests  unto  God  the  Father.  And 
this  was  signified  by  the  rending  of  the  vail  of  the  Temple  at 
his  death  ;  not  only  that  those  ceremonies  and  sacrifices  were  to 
cease,  as  being  all  fulfilled  in  him,  but  that  the  people  of  God, 
who  were  before  by  that  vail  held  out  in  the  outer  court,  were 
to  be  admitted  into  the  Holy  Place,  as  being  all  of  them  priests, 
and  fitted  to  offer  sacrifices. 

The  Priesthood  of  the  Law  was  holy,  and  its  holiness  was 
signified  by  many  outward  things  suitable  to  their  manner,  by 
anointings,  and  washings,  and  vestments  ;  but  in  this  spiritual 
priesthood  of  the  Gospel,  holiness  itself  is  instead  of  all  those, 
as  being  the  substance  of  all.  The  children  of  God  are  all 
anointed,  and  purified,  and  clothed  with  holiness.     But  then, 

II.  There  is  here  the  service  of  this  office,  namely,  to  offer. 
There  is  no  priesthood  without  sacrifice,  for  these  terms  arc 
co-relative,  and  offering  sacrifices  was  the  chief  employment  of 
the  legal  priests.  Now,  because  the  priesthood  here  spoken  of 
is  altogether  spiritual,  therefore  the  sacrifices  must  be  so  too, 
as  the  Apostle  here  expresses  it. 

AVe  are  saved  the  pains  and  cost  of  bringing  bullocks  and 
rams,  and  other  such  sacrifices  ;  and  these  are  in  their  stead. 
As  the  Apostle  speaks  (Heb.  vii.  12)  of  the  high  priesthood  of 
Christ,  that  the  PricstJiood  being  changed,  there  folloived  of 
necessitg  a  change  of  the  law  ;  so,  in  this  priesthood  of  Chris- 
tians, there  is  a  change  of  the  kind  of  sacrifice  from  the  other. 
All  sacrifice  is  not  taken  away,  but  it  is  changed  from  the  ofler- 
ing  of  those  things  formerly  in  use,  to  spiritual  sacrifices. 
Now  these  are  every  way  preferable ;  they  are  easier  and 


THE  FIKST  EPISTLE  OF  PETE  11.  S05 

clieaper  to  us,  and  yet  more  precious  and  acceptable  to  God; 
as  it  follows  here  in  the  text.  Even  in  the  time  when  the  other 
sacrifices  were  in  request,  these  spiritual  offerings  had  ever  the 
precedence  in  God's  account,  and  without  them  he  hated  and 
despised  all  burnt-offerings  and  the  largest  sacrifices,  though 
they  were  then  according  to  His  own  appointment.  How  much 
more  should  we  abound  in  spiritual  sacrifice,  who  are  eased  of 
the  other  !  How  much  more  holds  that  answer  now,  that  was 
given  even  in  those  times  to  the  inquiry.  Wherewith  shall  I 
come  before  the  Lord  9  &c,  (Mic.  vi.  6.)  You  need  not  all 
that  trouble  and  expense,  thousands  of  rams,  &c. ;  that  is  at 
hand  which  God  requires  most  of  all,  namely  to  do  justly,  and 
to  love  mercy,  and  to  ivalk  humbly  iviththy  God.  So  Psalm  1. 
23 :  Whoso  offereth  2Jraise.  cjlorifieth  me.  That  which  is 
peculiarly  spoken  of  Christ,  holds  in  Christians  by  conformity 
with  him. 

But  though  the  spiritual  sacrificing  is  easier  in  its  own  nature, 
yet,  to  the  corrupt  nature  of  man,  it  is  by  far  the  harder.  He 
would  rather  choose  still  all  the  toil  and  cost  of  the  former  way, 
if  it  were  in  his  option.  This  was  the  sin  of  the  Jews  in  those 
times,  that  they  leaned  the  soul  upon  the  body's  service  too 
much,  and  would  have  done  enough  of  that,  to  be  dispensed 
from  this  spiritual  service.  Hence  are  the  Lord's  frequent 
reproofs  and  complaints  of  this,  Psalm  1.,  Isaiah  i.,  &c.  Hence, 
the  willingness  in  Popery  for  outward  work,  for  penances  and 
satisfactions  of  bodies  and  purses, — any  thing  of  that  kind,  if 
it  might  serve,  rather  than  the  inward  work  of  repentance  and 
mortification,  the  spiritual  service  and  sacrifices  of  the  soul. 
But  the  answer  to  all  those  from  God,  is  that  of  the  Prophet, 
Wio  hath  required  these  tilings  at  your  hands? 

Indeed,  the  sacred  writers  press  works  of  charity,  if  they  be 
done  with  a  right-hand,  and  the  left-hand  not  so  much  as  ac- 
quainted with  the  business,  as  our  Saviour  speaks,  Let  not  thy 
left  hand  know  what  thy  right  hand  doth.  (Matt.  vi.  3.)  Tiiey 
must  be  done  with  a  right  and  single  intention,  and  from  a  riglit 
principle  moving  to  them,  without  any  vain  opinion  of  meriting 


9,0^  A  COMMENTAUY  UPOX 

by  them  with  God,  or  any  vain  desire  of  gaining  applause  with 
men,  but  merely  out  of  love  to  God,  and  to  man  for  His  sake. 
Thus  they  become  one  of  these  spiritual  sacrifices,  and  there- 
fore ought  by  no  means  to  be  neglected  by  Christian  priests, 
that  is,  by  any  who  are  Christians. 

Another  spiritual  sacrifice  is,  the  prayers  of  the  saints :  Rev. 
V.  8. — Psal.  cxli.  2.  Let  my  prayer  he  set  forth  before  thee  as 
incense,  and  the  Ufting  up  of  my  hands  as  the  evening  sacrifice. 
It  is  not  the  composition  of  prayer,  or  the  eloquence  of  expres- 
sion, that  is  the  sweetness  of  it  in  God's  account,  and  makes  it 
a  sacrifice  of  a  pleasing  smell  or  sweet  odour  to  Him,  but  the 
breathing  forth  of  the  desire  of  the  heart ;  that  is  what  makes 
it  a  spiritual  sacrifice,  otherwise,  it  is  as  carnal,  and  dead,  and 
worthless  in  God's  account,  as  the  carcasses  of  beasts.  Incense 
can  neither  smell  nor  ascend  without  fire  ;  no  more  doth  prayer, 
unless  it  arises  from  a  bent  of  spiritual  affection  :  it  is  that  which 
both  makes  it  smell,  and  sends  it  heavenwards,  makes  it  never 
leave  moving  upwards,  till  it  come  before  God,  and  smell  sweet 
in  His  nostrils,  which  few,  too  few,  of  our  praj-ers  do. 

Praise  also  is  a  sacrifice ;  to  make  respectful  and  honourable 
mention  of  the  name  of  God,  and  of  His  goodness;  to  bless 
Him  humbly  and  heartily.  (See  Heb.  xiii.  15,  and  Psal.  1.  14, 
23.)  Offer  unto  God  thanksfjiving.  JVhoso  offereth  'praise, 
(jlorifieth  me.  And  this  is  that  sacrifice  that  shall  never  end, 
but  continues  in  heaven  to  eternity. 

Then,  a  holy  course  of  life  is  called  the  sacrifice  of  righ- 
teousness (Psal.  iv.  6,  and  Phil,  iv.  18.)  So  also  (Heb.xiil.  16,) 
Avhere  the  Apostle  shews  what  sacrifices  succeed  to  those  whicli, 
as  he  hath  taught  at  large,  are  abolished.  Christ  was  sacrificed 
for  us,  and  that  offering  alone  was  powerful  to  take  away  sin  ; 
but  our  gratulatory  sacrifices,  praise  and  alms,  are  as  incense 
burnt  to  God,  of  which  as  the  standers-by  find  the  sweet  smell, 
so  the  holy  life  of  Christians  smells  sweet  to  those  with  wliom 
they  live.  But  the  wicked,  as  putrefied  carcasses,  are  of  a  noi- 
some smell  to  God  and  man.  They  are  corrupt;  they  have 
done  abominable  works.     (Psal.  xiv.  4.) 


THE  FIRST    EPISTLE  OF  PETER.  207 

In  a  word,  that  sacrifice  of  ours  which  includes  all  these,  and 
witliout  which  none  of  these  can  be  rightly  offered,  is,  Ourselces, 
our  whole  selves.  Our  bodies  are  to  be  presented  a  livhuj  sa- 
crifice (Rom.  xii.  1) ;  and  they  are  not  that  without  our  souls. 
It  is  our  heart  given,  that  gives  all  the  rest,  for  that  commands 
all.  My  son,  give  me  thy  heart,  and  then  the  other  will  follow, 
thine  eyes  will  delight  in  my  ways.  This  makes  the  eyes, 
ears,  tongue,  and  hands,  and  all,  to  be  holy,  as  God's  peculiar 
property  ;  and  being  once  given  and  consecrate  to  Him,  it  be- 
comes sacrilege  to  turn  them  to  any  unholy  use.  This  makes 
a  man  delight  to  hear  and  speak  of  things  that  concern  God,  and 
to  think  on  Him  frequently,  to  be  holy  in  his  secret  thoughts, 
and  in  all  his  ways.  In  every  thing  we  bring  Him,  every 
thanksgiving  and  prayer  we  offer,  His  eye  is  upon  the  heart : 
He  looks  if  it  be  along  with  our  offering,  and  if  He  miss  it,  He 
cares  not  for  all  the  rest,  but  throws  it  back  again. 

The  heart  must  be  offered  withal,  and  the  whole  heart,  all  of 
it  entirely  given  to  Him.  Se  totum  ohtulit  Christus  pro  nobis  : 
Christ  offered  up  his  whole  self  for  us.  In  another  sense,  which 
crosses  not  this,  thy  heart  must  not  be  whole  but  broken.  (Psal. 
li.  17.)  But  if  thou  find  it  unbroken,  yet  give  it  Him,  with  a 
desire  that  it  may  be  broken.  And  if  it  be  broken,  and  if,  when 
thou  hast  given  it  Him,  He  break  it  more,  yea  and  melt  it  too, 
yet  thou  shalt  not  repent  thy  gift ;  for  He  breaks  and  melts  it, 
that  He  may  refine  it,  and  make  it  up  a  new  and  excellent 
frame,  and  may  impress  His  own  image  on  it,  and  make  it  holy, 
and  so  like  to  Himself. 

Let  us  then  give  Him  ourselves  or  nothing  ;  and  to  give 
ourselves  to  Him  is  not  His  advantage,  but  ours.  As  the 
philosopher  said  to  his  poor  scholar,  who,  when  others  gave  him 
great  gifts,  told  him.  He  had  nothing  but  Himself  to  give ;  It 
is  icell,  said  he,  and  I  ivill  endeavour  to  give  thee  back  to  thy- 
self better  than  I  received  thee: — thus  doth  God  with  us,  and 
thus  doth  a  Christian  make  himself  his  daily  sacrifice :  he 
renews  this  gift  of  himself  every  day  to  God,  and  receiving  it 
every  day  bettered  again,  still  he  hath  the  more  delight  in 


208  A  COMMEXTARY  UPON 

giving  it,  as  being  fitter  for  God,  the  more  it  is  sanctified  by 
former  sacrificing. 

Now  tliat  whereby  ive  oflf'er  all  other  s]Mritual  sacrifices,  and 
even  ourselves,  is  love.  That  is  the  holy  fire  that  burns  up 
all,  sends  up  our  prayers,  and  our  hearts,  and  our  whole  selves 
a  whole  burnt  offering  to  God  ;  and,  as  the  fire  of  the  altar, 
it  is  originally  from  Heaven,  being  kindled  by  God's  own  love 
to  us  ;  and  by  this  the  Church  (and  so  each  believer)  ascends 
like  a  straight  piUar  of  smoke,  (as  the  word  is.  Cant.  ili.  G,) 
going  even  up  to  God  perfumed  ivith  aloes  and  all  the  spices, 
all  the  graces  of  the  Spirit  received  from  Christ,  but  above  all, 
with  his  own  merits. 

How  far  from  this  are  the  common  multitude  of  us,  though 
professing  to  be  Christians  !  Who  considers  his  holy  calling.'^ 
As  the  peculiar  holiness  of  the  ministry  should  be  much  in 
their  eye  and  thoughts  who  are  called  to  it,  as  tliey  should  study 
to  be  answerably  eminent  in  holiness,  so,  all  you  that  are  Chris- 
tians, consider,  you  are  priests  unto  God  ;  being  called  a  holy 
ptriestliood,  thus  you  ought  to  be.  But  if  we  speak  Avhat  we  are 
indeed,  we  must  say  rather,  we  are  an  imholy  priesthood,  a 
shame  to  that  name  and  holy  profession.  Instead  of  the  sacri- 
fice of  a  godly  life,  and  the  incense  of  prayer  and  praise,  in 
families  and  alone,  what  is  there  with  many,  but  the  filthy  va- 
pours of  profane  speaking  and  a  profane  life,  as  a  noisome 
smell  arisino-  out  of  a  dunghill  ? 

But  you  that  have  once  offered  up  yourselves  unto  God,  and 
are  still  doing  so  with  all  the  services  you  can  reach,  continue 
to  do  so,  and  be  assured,  th.at  how  unworthy  soever  yourselves 
and  all  your  offerings  be,  yet  they  shall  not  be  rejected. 

The  Third  thing  here  observable  is,  the  Success  of  that  ser- 
vice :  Aixeptahle  to  God  by  Jesus  Christ  (Heb.  xiii.  16).  Tlie 
children  of  God  do  delight  in  ofi'ering  sacrifices  to  Him  ;  but  if 
they  might  not  know  that  they  were  well  taken  at  their  hands, 
this  would  discourage  them  much  ;  therefore  this  is  added. 
How  often  do  the  godly  find  it  in  their  sweet  experience,  that 
when  they  come  to  pray,  He  welcomes  them,  and  gives  them 


THE  FIRST  EPISTLE  OF  PETER.  209 

such  evidences  of  His  love,  as  they  would  not  exchange  for  all 
worldly  pleasures !  And  when  this  doth  not  so  presently 
appear  at  other  times,  yet  they  ought  to  believe  it.  He  accepts 
themselves  and  their  ways  when  offered  in  sincerity,  though 
never  so  mean  ;  though  they  sometimes  have  no  more  than  a 
sigh  or  a  groan,  it  is  most  properly  a  spiritual  sacrifice. 

Stay  not  away  because  thou,  and  the  gifts  thou  offercst,  are 
inferior  to  the  offering  of  others.  No,  none  are  excluded  for 
that;  only  give  what  thou  hast, and  act  with  affection,  for  that 
he  regards  most.  Under  the  law,  they  who  had  not  a  lamb, 
were  welcome  with  a  pair  of  pigeons.  So  that  the  Christian 
may  say,  What  I  am.  Lord,  I  offer  myself  unto  Thee,  to  be 
wholly  Thine ;  and  had  I  a  thousand  times  more  of  outward 
or  imvard  gifts,  all  should  be  Thine  ;  had  I  a  greater  estate, 
or  wit,  or  learnimj,  or  power,  I  would  endeavour  to  serve 
Thee  with  all.  What  I  have,  I  offer  Thee,  and  it  is  most 
tridy  Thine ;  it  is  hut  of  Thy  own  that  I  give  Thee.  No 
one  needs  forbear  sacrifice  for  poverty,  for  what  God  desires,  is, 
the  heart,  and  there  is  none  so  poor,  but  hath  a  heart  to  give 
him. 

But  meanness  is  not  all ;  there  is  a  guiltiness  on  ourselves 
and  on  all  we  offer  ;  our  prayers  and  services  are  polluted. 
But  this  hinders  not  neithei- ;  for  our  acceptance  is  not  for 
ourselves,  but  for  the  sake  of  One  who  hath  no  guiltiness  at  all : 
Acceptable  by  Jesus  Christ.  In  Him,  our  persons  are  clothed 
with  righteousness,  and  in  His  clothing,  we  are,  as  Isaac  said  of 
Jacob  in  his  brother's  garments,  as  the  smell  of  a  field  that  the 
Lord  hath  blessed  (Gen.  xxvii.  27).  And  all  our  other  sacri- 
fices, our  prayers,  and  services,  if  we  offer  them  by  Him,  and 
put  them  into  His  hand,  to  offer  to  the  Father,  then  doubt  not 
they  will  be  accepted  in  Him  ;  for  this  By  Jesus  Christ,  is 
relative  both  to  our  offering  and  our  acceptance.  We  ought 
not  to  offer  any  dung  but  by  Him  (Heb.  xiii.  15) ;  and  so,  we 
are  well-pleasing  to  the  Father.  For  he  is  His  well-beloved 
Son,  in  whom  His  soul  is  delighted  ;  not  only  delighted  and 
Vol.  I.  r 


210  A  COMMENTARY  UPOX 

pleased  witli  himself,  but  in  him,  with  all  things  and  persons 
that  appear  in  him,  and  arc  presented  by  him. 

And  this  alone  answers  all  our  doubts.  For  we  ourselves, 
as  little  as  we  see  that  way,  yet  may  see  so  much  in  our  best 
services,  so  many  wanderings  in  prayer,  so  much  deadness,  &c., 
as  would  make  us  still  doubtful  of  acceptance;  so  that  we 
might  say  with  Job,  Althoiujli  he  had  answered  me,  yet  woidd 
I  not  believe  that  he  had  hearkened  to  me ;  were  it  not  for 
this,  that  our  prayers  and  all  our  sacrifices  pass  through  Christ*'s 
hand.  He  is  that  Angel  that  hath  much  sweet  odours,  to 
mingle  with  the  prayers  of  the  Saints  (Rev.  viii.  3,  4).  He 
purifies  them  with  his  own  merits  and  intercession,  and  so 
makes  them  pleasing  unto  the  Father.  How  ought  our  hearts 
to  be  knit  to  Him,  by  whom  we  are  brought  into  favour 
with  God,  and  kept  in  favour  with  Him,  in  whom  we  ob- 
tain all  the  good  we  receive,  and  in  whom  all  we  offer  is 
accepted !  In  Him  are  all  our  supplies  of  grace,  and  our 
hopes  of  glory. 

Ver.  6.  Wherefore  also  it  is  contained  in  the  scripture:  behold  I  lay  in 
Sion  a  chief  corner-stone,  elect,  precious :  and  he  that  believeth  on 
him  shall  not  be  confounded. 

That  which  is  tlie  chief  of  the  works  of  God,  is  therefore  very 
reasonably  the  chief  subject  of  his  word,  as  both  most  excellent 
in  itself,  and  of  most  concernment  for  us  to  know ;  and  this  is, 
the  saving  of  lost  mankind  by  his  Son.  Therefore  is  his  name 
as  precious  ointment,  or  perfume,  diffused  through  the  whole 
Scriptures:  all  these  holy  leaves  smell  of  it,  not  only  those  that 
were  written  after  his  coming,  but  those  that  were  written  be- 
fore. Search  the  Scriptures,  says  he  himself,  for  they  testify 
of  me,  (John  v.  39,)  namely,  the  scriptures  of  the  Old  Testa- 
ment, which  were  alone  then  written  ;  and  to  evidence  this, 
both  Himself  and  his  Apostles  make  so  frequent  use  of  their 
testimony,  and  we  find  so  much  of  them  inserted  into  the  New, 
as  being  both  one  in  substance — their  lines  meeting  in  the  same 
Jesus  Christ  as  their  centre. 


THE    FIRST    EPISTLE    OF    PETER.  211 

The  Apostlo  having,  in  the  foregoing  verse,  expressed  the 
happy  estate  and  dignity  of  Christians  under  the  double  notion, 
1.  Of  a  spiritual  house  or  temple,  2.  Of  a  spiritual  priesthood, — 
here  amplifies  and  confirms  both  from  the  writings  of  the  Pro- 
phets ;  the  former,  verses  6,  7,  8 ;  the  latter,  verse  9.  The 
places  that  he  cites,  touching  this  Building,  are  most  pertinent, 
for  they  have  clearly  in  them  all  that  he  spoke  of  it,  both  con- 
cerning the  foundation  and  the  edifice :  as  the  first,  in  these 
words  of  Isaiah,  (Chap,  xxviii.  16,)  Behold  I  lay  in  Sion  a 
chief  corner-stone,  &c. 

Let  this  commend  the  Scriptures  much  to  our  diligence  and 
affection,  that  their  great  theme  is,  our  Redeemer,  and  redemp- 
tion wrought  by  Him ;  that    they  contain  the  doctrine  of  his 
excellencies, — are  the  lively  picture  of  his  matchless  beauty. 
Were  we  more  in  them,  we  should  daily  see  more  of  him  in 
them,  and  so  of  necessity  love  him  more.     But  we  must  look 
within  them  :  the  latter  is  but  the  case  ;  the  spiritual  sense  is 
Avhat  we  should  desire  to  see.     We  usually  huddle  them  over, 
and  see  no  further  than  their  outside,  and  therefore  find  so 
little  sweetness  in  them ;  we  read  them,  but  we  search  them 
not,  as  he  requires.     Would  we  dig  into  those  golden  mines, 
we  should  find  treasures  of  comfort  that  cannot  be  spent,  but 
which  would  furnish  us  in  the  hardest  times. 

The  prophecy  here  cited,  if  we  look  upon  it  in  its  own 
place,  we  shall  find  inserted  in  the  middle  of  a  very  sad  denun- 
ciation of  judgment  against  the  Jews.  And  this  is  usual  with 
the  Prophets,  particularly  with  this  evangelical  prophet  Isaiah, 
to  uphold  the  spirits  of  the  godly,  in  the  worst  times,  with  this 
one  great  consolation,  the  promise  of  the  Messiah,  as  weighing- 
down  all,  alike  temporal  distresses  and  deliverances.  Hence 
are  those  sudden  ascents  (so  frequent  in  the  Prophets)  from 
their  present  subject  to  this  great  Hojje  of  Israel.  And  if 
this  expectation  of  a  Saviour  was  so  pertinent  a  comfort  in  all 
estates,  so  many  ages  before  the  accomplishment  of  it,  how 
wrongfully  do  we  undervalue  it  being  accomplished,  if  we  can- 
not live  upon  it,  and  answer  all  with  it,  and  sweeten  all  our 

P  2 


212  A    COMMENTARY    UPON 

griefs  "svith  this  advantage,  tliat  there  Is  a  foundation-stone 
laid  in  Sion  on  which  they  that  are  builded  shall  be  sure  not 
to  be  ashamed  ! 

In  these  words  there  are  five  things,  1.  This  Foundation- 
stone  ;  2.  The  laying  of  it ;  3.  The  building  on  it ;  4.  The 
firmness  of  this  building  3  and  5.  The  greatness  and  excellency 
of  the  work. 

'  1st.  For  the  Foundation,  called  here  a  chief  corner-stone. 
Though  the  Prophet's  words  are  not  precisely  rendered,  yet 
the  substance  and  sense  of  them  are  the  same.  In  Isaiah,  both 
expressions,  a  foundation,  and  a  corner-stone,  are  employed, 
(Ch.  xxviii.  ver.  IG,)  the  corner-stone  in  the  foundation  being 
the  main  support  of  the  building,  and  throughout,  the  corner- 
stones uniting  and  knitting  the  building  together  ;  and  there- 
fore this  same  word,  a  corner,  is  frequently  taken  in  Scripture 
for  jirinces,  or  heads  of  people,  (see  Judg.  xx.  2;  1  Sam.  xiv. 
38,)  because  good  governors  and  government  are  that  which 
upholds  and  unites  the  societies  of  people  in  states  or  king- 
doms as  one  building.  And  Jesus  Christ  is  indeed  the  alone 
head  and  king  of  his  Church,  who  gives  it  laws,  and  rules  it  in 
wisdom  and  righteousness ;  the  alone  rock  on  wliich  His 
Church  is  built ;  not  Peter,  (if  we  will  believe  St.  Peter  him- 
self, as  here  he  teacheth  us,)  much  less  his  pretended  succes- 
sors ;  He  is  the  foundation  and  corner-stone  that  knits  together 
the  walls  of  Jews  and  Gentiles,  havinij  made  of  both  one,  as 
St.  Paul  speaks,  (Eph.  ii.  14,)  and  unites  the  whole  number  of 
believers  into  one  everlasting  temple,  and  bears  the  weight  of 
the  whole  fabric. 

Elected,'}  or  chosen  out  for  the  purpose,  and  altogether  fit  for 
it.  Isaiah  hath  it,  A  stone  of  trial,  or  a  tried  stone,  as  things 
amongst  men  are  best  chosen  after  ti-ial.  So  Jesus  Christ  was 
certainly  known  by  the  Father  as  most  fit  for  that  work  to 
which  he  chose  him  before  he  tried  him,  as  after,  upon  trial  in 
his  life,  and  death,  and  resurrection,  he  proved  fully  answerable 
to  his  Father's  purpose,  in  all  that  was  ap})ointed  him. 

All  the  strenfrth  of  ancels  combined  had  not  sufiiccd  for  that 


THE    FIRST    EPISTLE    OF    PETEU.  213 

business ;  but  tlic  wise  Architect  of  this  Building  knew  both 
Avhat  it  Avould  cost,  and  what  a  foundation  was  needful  to  bear 
so  great  and  so  lasting  a  structure  as  he  intended.  Sin  having 
defaced  and  demolished  the  first  building  of  man  in  the  integrity 
of  his  creation,  it  was  God's  design,  out  of  the  very  ruins  of 
fallen  man,  to  raise  a  more  lasting  edifice  than  the  former,  one 
that  should  not  be  subject  to  decay,  and  therefore  He  fitted  for 
it  a  Foundation  that  might  be  everlasting.  The  sure  founding 
is  the  main  thing  requisite  in  order  to  a  lasting  building ; 
therefore,  that  it  might  stand  for  the  true  honour  of  His  ma- 
jesty, (which  Nebuchadnezzar  vainly  boasted  of  his  Babel,)  He 
chose  His  own  Son,  made  flesh.  He  was  God,  that  he  might 
be  a  strong  foundation ;  he  was  Man,  that  he  might  be  suit- 
able to  the  nature  of  the  stones  whereof  the  building  was  to 
consist,  that  they  might  join  the  cement  together. 

Precious.^  Inestimably  precious,  by  all  the  conditions  that 
can  give  worth  to  any  ;  by  rareness,  and  by  inward  excellency, 
and  by  useful  virtues.  Rare  He  is,  out  of  doubt ;  there  is 
not  such  a  person  in  the  world  again  ;  therefore  He  is  called 
by  the  same  prophet,  (Isa.  ix.  6,)  Wonderful^  full  of  won- 
ders : — the  power  of  God  and  the  frailty  of  Man  dwelling 
together  in  his  person  ;  the  Ancient  of  days  becoming  an 
infant ;  He  that  stretched  forth  the  Heavens,  bound  up  in 
swaddling  clothes  in  that  his  infancy,  and  in  his  full  age 
stretched  forth  on  the  cross  ;  altogether  spotless  and  innocent, 
and  yet  suffering  not  only  the  unjust  cruelties  of  men,  but  the 
just  wrath  of  God  his  Father  ;  the  Lord  of  Life,  and  yet 
dying  !  His  excellency  appears  in  the  same  things,  in  that  he 
is  the  Lord  of  life,  God  blessed  for  ever,  equal  with  the 
Father :  the  sparkling  brightness  of  this  precious  stone  is  no 
less  than  this,  that  he  is  the  brightness  of  the  Father's  glory  ; 
(Heb.  i.  3 ;)  so  bright,  that  men  could  not  have  beheld  him 
appearing  in  himself ;  therefore,  he  vailed  it  with  our  flesh ; 
and  yet,  through  that  it  shined  and  sparkled  so,  that  the  Apostle 
St.  John  says  of  himself  and  of  those  others  who  had  their  eyes 
opened,  and  looked  right  upon  him.  He  dwelt  amongst  us,  and 


S14  A  COMMENTARY  UPON 

he  had  a  tent  like  ours,  and  yet  tlirough  that  we  saw  his  glory, 
as  the  glory  of  the  only  begotten  Son  of  God,  full  of  grace  and 
truth,  (John  i.  14,) — the  Deity  filling  his  human  nature  with 
all  manner  of  grace  in  its  highest  perfection.  And  Christ  is 
not  only  thus  excellent  in  himself,  but  of  precious  virtue, 
which  he  lets  forth  and  imparts  to  others  ;  of  such  virtue,  that 
a  touch  of  him  is  the  only  cure  of  spiritual  diseases.  Men  tell 
of  strange  virtues  of  some  stones ;  but  it  is  certain  that  this 
Precious  Stone  hath  not  only  virtue  to  heal  the  sick,  but  even 
to  raise  the  dead.  Dead  bodies  he  raised  in  the  days  of  his 
abode  on  earth,  and  dead  souls  he  still  doth  raise  by  the  power 
of  his  word.  The  prophet  IVlalachi  calls  him  the  Sun  of  Right- 
eousness, (ch.  iv.  2,)  which  includes  in  it  the  rareness  and 
excellency  we  speak  of:  he  is  singular;  as  there  is  but  one 
sun  in  the  world,  so  but  one  Saviour  ;  and  his  lustre  is  such  a 
stone  as  outshines  the  sun  in  its  fullest  brightness.  And  then 
for  his  useful  virtue,  the  Prophet  adds,  that  He  hath  healing 
under  his  wings.  This  his  worth  is  unspeakable,  and  remains 
infinitely  beyond  all  these  resemblances. 

^dly,  There  is  here  the  laying  of  this  Foundation  :  it  is 
said  to  be  laid  in  Sion  ;  that  is,  it  is  laid  in  the  Church  of 
God.  And  it  was  first  laid  in  Sion,  literally,  that  being  then 
the  seat  of  the  Church  and  of  the  true  religion ;  he  was  laid 
there,  in  his  manifestation  in  the  flesh,  and  suffering,  and 
dying,  and  rising  again ;  and  afterwards,  being  preached 
through  the  world,  he  became  the  foundation  of  his  Church  in 
all  places  where  his  name  was  received ;  and  so  Avas  a  stone 
growing  great,  till  ii  filled  the  ivhole  earth,  as  Daniel  hath  it, 
(ch.  ii.  V.  35.) 

He  saith,  /  lay  ;  by  which  the  Lord  expresseth  this  to  be 
His  own  proper  work,  as  the  Psalmist  speaks  of  the  same  sub- 
ject (Psal.  cxviii.  23.)  This  is  the  Lord's  doing;  and  it  is 
marvellous  in  our  eyes.  So  Isaiah,  speaking  of  this  pro- 
mised Messiah,  The  zeal  of  the  Lord  of  Hosts  will  perform  this 
(ch.ix.  7). 

And  itjs  not  only  said,  /  lay,  because  God  the  Father  liad 


THE  FIRST  EPISTLE  OF  PETER.  215 

the  first  thought  of  this  great  work, — tlie  model  of  it  was  in 
His  mind  from  eternity,  and  the  accomphshment  of  it  was  by 
His  almighty  power  in  the  morning  of  his  Son's  birth,  and  his 
hfe,  and  death,  and  resurrection ;  but  also,  to  signify  the  free- 
ness  of  his  grace,  in  giving  His  Son  to  be  a  foundation  of 
happiness  to  man,  without  the  least  motion  from  man,  or  mo- 
tive in  man,  to  draw  Him  to  it.  And  this  seems  to  be  signified 
by  the  unexpected  inserting  of  these  prophetical  promises  of 
the  Messiah,  in  the  midst  of  complaints  of  the  people's  wicked- 
ness, and  threatening  them  with  punishment ;  to  intimate  that 
there  is  no  connexion  betwixt  this  work  and  any  thing  on  man's 
part  to  procure  it ;  q.  d.,  Although  you  do  thus  provoke  me 
to  destroy  you,  yet,  of  Myself  I  have  other  thoughts,  there  is 
another  purpose  in  my  mind.  And  it  is  observable  to  this 
purpose,  that  that  clearest  promise  of  the  virgin's  Son  is 
given,  not  only  unrequired,  but  being  refused  by  that  profane 
king  Ahaz,  Isa.  vii.  10 — 13. 

This,  again,  that  the  Lord  himself  is  the  Layer  of  this 
Corner-stone,  teaches  us  the  firmness  of  it ;  which  is  likewise 
expressed  in  the  Prophet's  words,  very  emphatically,  by  re- 
doubling the  same  word,  Musad,  Musad ;  fundamentum, 
fundamentum. 

So,  Psal.  ii.  6,  /  have  set  my  king  upon  my  holy  hill  of 
Sion : — who  then  shall  dethrone  him  ?  I  have  given  him  the 
heathen  for  his  inheritance,  and  the  ends  of  the  earth  for  his 
possession ;  and  who  will  hinder  him  to  take  possession  of  his 
right  ?  If  any  offer  to  do  so,  what  shall  they  be,  but  a  number 
of  earthen  vessels  fighting  against  an  iron  sceptre,  and  so  cer- 
tainly breaking  themselves  in  pieces  ?  Thus  here,  /  lay  this 
foundation-stone  ;  and  if  I  lay  it,  who  shall  remove  it  ?  and 
what  I  build  upon  it,  who  shall  be  able  to  cast  down  ?  For  it 
is  the  glory  of  this  great  Master-builder,  that  the  whole  fabric 
which  is  of  His  building  cannot  be  ruined  ;  and  for  that  end 
hath  He  laid  an  unmoveable  foundation ;  and  for  that  end 
are  we  taught  and  reminded  of  its  firmness,  that  we  may  have 
this  confidence  concerning  the  Church  of  God  that  is  built 


216  A  COMMENTARY  UPON 

upon  it.  To  the  eye  of  nature,  the  Church  seems  to  have  no 
foundation  ;  as  Job  speaks  of  the  earth,  that  it  is  hun<j  vpon 
vothinij,  and  yet,  as  the  earth  remaineth  firm,  being  estabhshed 
in  its  place  by  the  Avord  and  power  of  God,  the  Church  is 
most  firmly  founded  upon  the  Word  made  flesh — Jesus  Christ 
as  its  chief  corner-stone.  And  as  all  the  winds  that  blow 
cannot  remove  the  earth  out  of  its  place,  so  neither  can  all  the 
attempts  of  men,  no,  nor  of  tlie  yates  of  Hell,  jnevail  cujainst 
the  Church  (Matt.  xvi.  18).  It  may  be  beaten  with  very 
boisterous  storms,  but  it  cannot  fall,  because  it  is  founded 
upon  this  Rock  (Matt.  vii.  25).  Thus  it  is  with  die  whole 
house,  and  thus  with  every  stone  in  it :  as  here  it  follows,  He 
that  believeth  shall  not  he  confounded. 

3d/y,  There  is  next,  the  buildin</  on  this  Foundation.  To 
be  built  on  Christ,  is  plainly  to  believe  in  him.  But  in  this 
the  most  deceive  themselves  ;  they  hear  of  great  privileges  and 
happiness  in  Christ,  and  presently  imagine  it  as  all  theirs, 
without  any  more  ado  ;  as  that  mad  man  of  Athens,  who  wrote 
up  all  the  ships  that  came  into  the  haven  for  his  own.  We 
consider  not  what  it  is  to  believe  in  him,  nor  what  is  the  neces- 
sity of  this  believing,  in  order  that  we  may  be  partakers  of  the 
salvation  that  he  hath  wrought.  It  is  not  they  that  have  heard 
of  him,  or  that  have  some  common  knowledge  of  him,  or  that 
are  able  to  discourse  of  him,  and  s})cak  of  his  person  and  nature 
aright,  but  fheij  that  hdieve  in  him.  INIuch  of  our  knowledge 
is  like  that  of  the  poor  philosopher,  who  defineth  riches  exactly, 
and  discourseth  of  their  nature,  but  posscsscth  none  ;  or  we  are 
as  a  geometrician,  who  can  measure  land  exactly  in  all  its  di- 
mensions, but  possesses  not  a  foot  thereof.  And  truly  it  is 
but  a  lifeless  unsavoury  knowledge  that  men  have  of  Christ  by 
all  books  and  study,  till  he  reveal  Jiimself  and  persuade  the 
heart  to  believe  in  him.  Then,  indeed,  when  it  sees  him,  and 
is  made  one  with  him,  it  says  of  all  the  reports  it  heard,  I  heard 
much,  yet  the  half  was  not  told  me.  There  is  in  lively  faith, 
when  it  is  infused  into  the  soul,  a  clearer  knowledge  of  Christ 
and  his  excellency  than  before,  and  with  it  a  recumbency  of 


THE    FIRST   EPISTLE    OF    PETER.  217 

the  soul  upon  him,  as  the  foundation  of  its  hfe  and  comfort ;  a 
resolving  to  rest  on  him,  and  not  to  depart  from  him  upon  any 
terms.  Though  I  be  beset  on  all  hands,  be  accused  by  the  Law, 
and  by  mine  own  conscience,  and  by  Satan,  and  have  nothing 
to  answer  for  myself,  yet  here  I  will  stay,  for  I  am  sure  in 
him  there  is  salvation,  and  no  where  else.  All  other  refuges 
are  but  lies,  (as  it  is  expressed  in  the  words  before  these  in  the 
Prophet,)  poor  base  shifts  that  will  do  no  good.  God  hath 
laid  this  precious  Stone  in  Sion,  for  this  very  purpose,  that 
weary  souls  may  rest  upon  it ;  and  why  should  not  I  make  use 
of  it  according  to  His  intention  ?  He  hath  not  forbid  any, 
how  wretched  soever,  to  believe,  but  commands  it,  and  Himself 
works  it  where  he  will,  even  in  the  vilest  sinners. 

Think  it  not  enough  that  you  know  this  Stone  is  laid,  but 
see  whether  you  are  built  on  it  by  faith.  The  multitude  of 
imaginary  believers  lie  round  about  it,  but  they  are  never  the 
better  nor  the  surer  for  that,  any  more  than  stones  that  lie 
loose  in  heaps  near  unto  a  foundation,  but  are  not  joined  to  it. — 
There  is  no  benefit  to  us  by  Christ,  without  union  with  him ; 
no  comfort  in  his  riches,  without  an  interest  in  them,  and  a 
title  to  them,  by  virtue  of  that  union.  Then  is  the  soul  right, 
when  it  can  say,  He  is  altoyether  lovely,  and  as  the  Spouse, 
(Cant.  iii.  16,)  He  is  mine,  my  well-heloved.  This  union  is 
the  spring  of  all  spiritual  consolations.  And  faith,  by  which  we 
are  thus  united,  is  a  Divine  work.  He  that  laid  this  Founda- 
tion in  Sion  with  His  own  hand,  Avorks  likewise  with  the  same 
hand,  faith  in  the  heart,  by  which  it  is  knit  to  this  corner-stone. 
It  is  not  so  easy  as  we  imagine,  to  believe.  (See  Eph.  i.  19.) 
Many  that  think  they  believe,  are,  on  the  contrary,  like  those 
of  whom  the  Prophet  there  speaks,  as  hardened  in  sin  and  car- 
nally secure,  whom  he  represents  as  in  covenant  with  hell  and 
death,  walking  in  sin,  and  yet  promising  themselves  impunity. 

Mhly,  There  is  ike  firmness  of  this  Building,  namely.  He 
that  believetli  on  him  shall  not  be  confounded.  This  firmness 
is  answerable  to  the  nature  of  the  foundation.  Not  only  the 
whole  frame,  but  every  stone  of  it  abideth  sure.     It  is  a  simple 


218  A  COMMENTARY  UPON 

mistake,  to  judge  the  persuasion  of  perseverance  to  be  self-pre- 
sumption :  tliey  that  have  it  are  far  from  building  it  on  them- 
selves, but  their  foundation  is  that  whicli  makes  them  sure; 
because  it  doth  not  only  remain  firm  itself,  but  indissolubly 
supports  all  that  are  once  built  on  it.  In  the  Prophet  whence 
this  is  cited,  it  is,  Shall  not  make  haste,  but  the  sense  is  one  : 
they  that  are  disappointed  and  ashamed  in  their  hopes,  run  to 
and  fro,  and  seek  after  some  new  resource ;  this  they  shall  not 
need  to  do  who  come  to  Christ.  The  believing  soul  makes 
haste  to  Christ,  but  it  never  finds  cause  to  hasten  from  him ; 
and  though  the  comfort  it  expects  and  longs  for  be  for  a  time 
deferred,  yet  it  gives  not  over,  knowing  that  in  due  time  it  shall 
rejoice,  and  shall  not  have  cause  to  blush  and  think  shame  of  its 
confidence  in  him.  David  expresseth  this  distrust,  by  making 
haste,  (Psal.  xxxi.  22,  and  cxvi.  11,)  /  ivas  too  hasty  when  I 
said  so.  Hopes  frustrated,  especially  where  they  have  been 
raised  high,  and  continued  long,  do  reproach  men  with  folly,  and 
so  shame  them.  And  thus  do  all  earthly  hopes  serve  us,  when  we 
lean  much  upon  them.  We  find  usually  those  things  that  have 
promised  us  most  content,  pay  us  with  vexation  ;  and  they  not 
only  prove  broken  reeds,  deceiving  our  trust,  but  hurtful,  run- 
ning their  broken  splinters  into  our  hand  who  leaned  on  them. 
This  sure  Foundation  is  laid  for  us,  that  our  souls  may  be  esta- 
blished on  it,  and  be  as  Mount  Sion,  that  cannot  be  removed, 
(Psal.  cxxv.  1.)  Such  times  may  come  as  will  shake  all  other 
supports,  but  this  holds  out  against  all,  (Psal.  xlvi.  2,)  Though 
the  earth  be  removed,  yet  will  not  we  fear.  Though  the  frame 
of  the  world  were  cracking  about  a  man's  ears,  he  may  hear  it 
unaffrighted  who  is  built  on  this  Foundation.  Why  then  do 
we  choose  to  build  vpon  the  sand  ?  Believe  it,  wheresoever 
we  lay  our  confidence  and  affection  besides  Christ,  it  shall 
sooner  or  later  repent  us  and  shame  us ;  either  happily  in  time, 
while  we  may  yet  change  them  for  him,  and  have  recourse  to 
him;  or  miserably,  when  it  is  too  late.  Remember  that  we 
must  die,  and  must  appear  before  the  judgment-seat  of  God, 
and  that  the  things  we  doat  on  here,  have  neither  power  to  stay 


THE  FIRST  EPISTLE  OF  PETER.  219 

US  here,  nor  have  we  power  to  take  them  along  with  us,  nor, 
if  we  could,  would  they  at  all  profit  us  there  ;  and  therefore, 
when  we  look  back  upon  them  all  at  parting,  we  shall  wonder 
what  fools  we  were  to  make  so  poor  a  choice.  And  in  tlial 
(jreat  day,  ic/icrcin  all  faces  shall,  gaf  her  blackness,  (Joel  ii.  6,) 
and  be  filled  with  confusion,  that  have  neglected  to  make 
Christ  their  stay  when  he  was  offered  them,  then  it  shall  appear 
how  happy  they  are  who  have  trusted  in  him  ;  They  shall  not 
be  confounded,  but  shall  lift  vp  their  faces,  and  be  acquitted 
in  him.  In  their  present  estate  they  may  be  exercised,  but 
then  they  shall  not  be  confounded,  nor  ashamed, — there  is  a 
double  negation  in  the  original, — by  no  means ;  they  shall  be 
more  than  conquerors  through  him  ivho  hath  loved  them.  (Rom. 
viii.  37.) 

5thly,  The  last  thing  observable  is,  the  greatness  and  excel- 
lency of  the  work,  intimated  in  that  first  word,  Behold,  which 
imports  this  work  to  be  very  remarkable,  and  calls  the  eyes  to 
fix  upon  it. 

The  Lord  is  marvellous  in  the  least  of  his  works  ;  but  in  this 
He  hath  manifested  more  of  his  wisdom  and  power,  and  let  out 
more  of  his  love  to  mankind,  than  in  all  the  rest.  Yet  we  are 
foolish,  and  childishly  gaze  about  us  upon  trifles,  and  let  this 
great  work  pass  unregarded  ;  we  scarcely  afford  it  half  an  eye. 
Turn  your  wandering  eyes  this  way  ;  look  upon  this  ijrecious 
Stone,  and  behold  him,  not  in  mere  speculation,  but  so  behold 
him  as  to  lay  hold  on  him.  For  we  see  he  is  therefore  here 
set  forth,  that  we  may  believe  on  him,  and  so  not  be  con- 
founded ;  that  we  may  attain  this  blessed  union,  that  cannot  be 
dissolved.  All  other  unions  are  dissoluble  :  a  man  may  be 
plucked  from  his  dwelling-house  and  lands,  or  they  from  him, 
though  he  have  never  so  good  a  title  to  them  ;  may  be  removed 
from  his  dearest  friends,  the  husband  from  the  wife,  if  not  by 
other  accidents  in  their  lifetime,  yet  sure  by  death,  the  great 
dissolver  of  all  those  unions,  and  of  that  straitest  one,  of  the 
soul  with  the  body  ;  but  it  can  do  nothing  against  this  union, 
but,  on  the  contrary,  perfects  it.     For  J  am  persuaded,  says 


220  A    C0MME5JTARY   UPON 

St.  Paul,  that  nolfhcr  death,  nor  life,  nor  anr/els,  nor  prlnci- 
palities,  nor  powers,  nor  things  present,  nor  things  to  come, 
nor  height,  nor  depth,  nor  any  other  creature,  sliall  be  able  to 
separate  us  from  the  love  of  God,  which  is  in  Christ  Jesus  our 
Lord.     (Horn.  viii.  38,  39.) 

There  is  a  twofold  mistake  concerning  faith  :  on  the  one 
side,  they  that  are  altogether  void  of  it,  abusing  and  flattering 
themselves  in  a  vain  opinion  that  they  have  it ;  and^  on  the 
other  side,  they  that  have  it,  misjudging  their  own  condition, 
and  so  depriving  themselves  of  much  comfort  and  sweetness 
that  they  might  find  in  their  believing. 

The  former  is  the  worse,  and  yet  by  far  the  commoner  evil. 
What  one  says  of  wisdom  is  true  of  faith.  Many  would  seek 
after  it,  and  attain  it,  if  they  did.  not  falsely  imagine  that  they 
have  attained  it  already  *.  There  is  nothing  more  contrary 
to  the  lively  nature  of  faith,  than  for  the  soul  not  to  be  at  all 
busied  with  the  thoughts  of  its  own  spiritual  condition ;  and 
yet  this  very  character  of  unbelief  passes  with  a  great  many 
for  believing.  They  doubt  not,  that  is,  indeed,  they  consider 
not  what  they  are  ;  their  minds  are  not  at  all  on  these  things ; 
are  not  awakened  to  seek  dihgently  after  Jesus,  so  as  not  to 
rest  till  they  find  him.  They  are  well  enough  without  him  ; 
it  suffices  them  to  hear  there  is  such  a  one,  but  they  ask  not 
themselves,  Is  he  mine,  or  no  .''  Surely,  if  that  be  all — not 
to  doubt,  the  brutes  believe  as  well  as  they.  It  were  better, 
out  of  all  question,  to  be  labouring  under  doubtings,  if  it  be  a 
more  hopeful  condition,  to  find  a  man  groaning  and  complain- 
ing, than  speechless,  and  breathless,  and  not  stirring  at  all. 

There  be  in  spiritual  doubtings  two  things  ;  there  is  a  solici- 
tous care  of  the  soul  concerning  its  own  estate,  and  a  diligent 
inquiry  into  it,  and  that  is  laudable,  being  a  true  work  of  the 
Spirit  of  God  ;  but  the  other  thing  in  them  is,  perplexity  and 
distrust  arising  from  darkness  and  weakness  in  the  soul.  Where 
there  is  a  great  deal  of  smoke,  and   no  clear  flame,  it  argues 

*  ]'ato  multos  potuisse  ad  sapienliam  pervcnire,  nisi  putassent  se  jam 
pervenisse. — Seneca,  De  Tranquillitate. 


THE  FIRST  EPISTLE  OF  PETER.  221 

much  moisture  in  the  matter,  yet  it  witnessetli  certainly  tliat 
there  is  fire  there  ;  and,  therefore,  dubious  questioning  of  a  man 
concerning  himself  is  a  much  better  evidence  than  that  sense- 
less deadness  which  most  take  for  believing.  Men  that  i<no\v 
nothing  in  sciences  have  no  doubts.  He  never  truly  believed 
who  was  not  made  first  sensible  and  convinced  of  unbelief. 
This  is  the  Spirit's  first  errand  in  the  world,  to  convince  it  of 
sin  :  and  the  sin  is  this,  that  they  believe  not,  (John  xvi.  8,  9.) 
If  the  faith  that  thou  hast,  grew  out  of  thy  natural  heart  of 
itself,  be  assured  it  is  but  a  weed.  The  right  plant  of  faitli  is 
always  set  by  God's  own  hand,  and  it  is  watered  and  preserved 
by  Him ;  because  exposed  to  many  hazards,  He  watches  it 
night  and  day.  (Isa.  xxvii.  3.)  /  the  Lord  do  keep  it,  I  will 
water  it  every  moment^  lest  any  hurt  it;  I  will  keep  it  night 
and  day. 

Again,  how  impudent  is  it  in  the  most  to  pretend  they 
believe,  while  they  wallow  in  profaneness  !  If  faith  unite  the 
soul  unto  Christ,  certainly  it  puts  it  into  participation  of  his 
Spirit ;  for  if  any  man  have  not  the  Spirit  of  Christ,  lie  is 
none  of  his,  says  St.  Paul.  This  faith  in  Christ  brings  us 
into  communion  with  God.  Now  God  is  light,  says  St.  John, 
and  he  therefore  infers.  If  we  say  we  have  fellowship  with 
God,  and  ivalk  in  darkness,  we  lie,  and  do  not  the  truth, 
(1  John  i.  6)  The  lie  appears  in  our  practice,  an  unsuitableness 
in  our  carriage ;  as  one  said  of  him  that  signed  his  verse  wrong, 
Fecit  soloecismum  manu. 

But  there  be  imaginary  believers  who  are  a  little  more  refined, 
who  live  after  a  blameless,  yea,  and  a  religious  manner,  as 
to  their  outward  behaviour,  and  yet  are  but  appearances  of 
Christians,  have  not  the  living  work  of  faith  within,  and  all 
these  exercises  are  dead  works,  in  their  hands.  Amongst 
these,  some  may  have  such  motions  within  them  as  may  deceive 
themselves,  while  their  external  deportment  deceives  others; 
they  may  have  some  transient  touches  of  desire  to  Christ,  upon 
the  unfolding  of  his  excellencies  in  the  preaching  of  the  word, 
and  upon   some   conviction  of  their  own  necessity,  and  may 


222  A  COMMENTARY   UPON 

conceive  some  joy  upon  thoughts  of  apprehending  him ;  and 
yet  all  this  proves  but  a  vanishing  fancy,  an  embracing  of  a 
shadow.  And  because  men  who  are  thus  deluded  meet  not 
with  Christ  indeed,  do  not  really  find  his  sweetness,  therefore, 
within  a  while,  they  return  to  the  pleasures  of  sin,  and  their 
latter  end  proves  worse  than  their  beginning,  (1  Pet.  ii.  20.) 
Their  hearts  could  not  possibly  be  steadfast,  because  there  was 
nothing  to  fix  them  on,  in  all  that  work  wherein  Christ  himself 
was  wanting. 

But  the  truly  believing  soul  that  is  brought  unto  Jesus 
Christ,  and  fastened  upon  him  by  God's  own  hand,  abides 
stayed  on  him,  and  departs  not.  And  in  these  persons,  the 
very  belief  of  the  things  that  are  spoken  concerning  Christ  in 
the  Gospel,  the  persuasion  of  Divine  truth,  is  of  a  higher 
nature  than  the  common  consent  that  is  called  historical ',  they 
have  another  knowledge  and  evidence  of  the  mysteries  of  the 
kingdom,  than  natural  men  can  have.  This  is  indeed  the 
ground  of  all,  the  very  thing  that  causes  a  man  to  rest  upon 
Christ,  when  he  hath  a  persuasion  wrought  in  his  heart  by  the 
Spirit  of  God,  that  Christ  is  an  able  Redeemer,  a  sufficient  Sa- 
viour, able  to  save  all  that  come  to  him,  (Heb.  vii.  25.)  Then, 
upon  this,  the  heart  resolves  upon  that  course :  Seeing  I  am 
persuaded  of  this,  that  whoso  believes  in  him  shall  not  perish, 
but  have  everlasting  life,  (or,  as  it  is  here,  shall  not  be  con- 
fnindcd,)  I  am  to  deliberate  no  longer  ;  this  is  the  thing  I 
must  do,  I  must  lay  my  soul  upon  him,  upon  one  who  is  an 
Almighty  Redeemer ;  and  it  does  so.  Now,  these  first  actings 
of  faith  have  in  themselves  an  evidence  that  distinguishes  them 
from  all  that  is  counterfeit,  a  light  of  their  own,  by  which  the 
soul  wherein  they  are  may  discern  them,  and  say.  This  is  the 
right  work  of  faith  ;  especially  when  God  shines  upon  the  soul, 
and  clears  it  in  the  discovery  of  His  own  work  within  it. 

And  further,  they  may  find  the  influence  of  faith  upon  the 
affections,  purifying  them,  as  our  Apostle  says  of  it,  (Acts  xv. 
9.)  Faith  knits  the  heart  to  a  holy  Head,  a  pure  Lord,  the 
Spring  of  purity,  and  therefore  cannot  choose  but  make  it 


THE  FIRST  EPISTLE  OF  PETER.  223 

pure;  it  is  a  beam  from  Heaven,  that  raises  the  mind  to  a 
heavenly  temper.  Although  there  arc  remains  of  sin  in  a 
believing  soul,  yet  it  is  a  hated,  wearisome  guest  there.  It 
exists  there,  not  as  its  delight,  but  as  its  greatest  grief  and 
malady,  which  it  is  still  lamenting  and  complaining  of;  it  had 
rather  be  rid  of  it  than  gain  a  world.  Thus  the  soul  is  purified 
from  the  love  of  sin. 

So,  then,  where  these  are — a  spiritual  apprehension  of  the 

-promises,  a  cleaving  of  the  soul  unto  Christ,  and  such  a  delight 

in  him  as  makes  sin  vile  and  distasteful,  so  that  the  heart  is  set 

against  it,  and,   as  the  needle  touched  with  the  loadstone,  is 

still  turned  towards  Christ,   and  looks  at  him  in  all  estates, — 

the  soul  that  is  thus  disposed  hath   certainly  interest  in  him  ; 

and  therefore  ought  not  to  affect  an  humour  of  doubting,  but 

to  conclude,  that  how  unworthy  soever  in  itself,  yet,  being  in 

Him,  ii    shall  not  be  ashamed :  not  onlv  it   shall  never  have 

cause  to  think  shame  of  Him,  but  all  its  just  cause  of  shame 

in  itself  shall  be  taken  away ;  it  shall  be  covered  with  His 

righteousness,  and  appear  so  before  the  Father.     Who  must 

not  think,    If  my  sins  were    to  be  set  in   order,  and  appear 

against  me,  how  would  my  face  be  filled  with  shame  !   Though 

there  were  no  more,  if  some  thoughts  that  I  am  guilty  of  were 

laid  to  my  charge,  I  were  utterly  ashamed  and  undone.     Oh ! 

there  is  nothing  in  myself  but  matter  of  shame,   but  yet  in 

Christ  there  is  more  matter  of  glorying,    who  endured  shame, 

that  we  might  not  be  ashamed.     We  cannot  distrust  ourselves 

enough,  nor  trust  enough  in  Him.     Let  it  be  right  faith,  and 

there  can  be  no  excess  in  believing.     Though   I  have  sinned 

against  Him,  and  abused   His  goodness,  yet  I   will  not  leave 

Him  ;  for  whither  should  I  go?  He,  and  none  but  He,  hath 

the  words  of  eternal  life.     Yea,  though   He,  being  so  often 

offended,  should  threaten  to  leave  me  to  the  shame  of  my  own 

follies,  yet  I  will  stay  by  Him,  and   wait  for  a  better  answer, 

and  I  know  I    shall  obtain  it :  this  assurance  being  given  me 

for  my  comfort,  that  whosoever  believes  in  him  shall  not  be 

ashamed. 


224  A    COMMENTAUY   UPON 

Ver.  7.  Unto  you,  therefore,  which  believe,  he  is  precious ;  but  unto  them 

who  be  disobedient,  the  stone  which  the  builders  disallowed,  the  same 

is  made  the  head  of  the  corner; 
Ver,  8,  And  a  stone  of  stumblint;;  and  a  rock  of  offence,  even  to  them 

which  stumble  at  the  word,  being  disobedient,  whereunto  also  they 

were  appointed. 

Besides  all  the  opposition  that  meets  faith  within,  in  our 
liearts,  it  hath  this  without,  that  it  rows  against  the  great 
stream  of  the  world's  opinion ;  and  therefore  liath  need, 
especially  where  it  is  very  tender  and  weak,  to  be  strengthened 
against  that.  The  multitude  of  unbelievers,  and  the  consider- 
able quality  of  many  of  them  in  the  world,  are  continuing 
causes  of  that  very  multitude;  and  the  fewness  of  them  that 
truly  believe  doth  much  to  the  keeping  of  them  still  few.  And 
as  this  prejudice  prevails  with  them  that  believe  not,  so  it  may 
sometimes  assault  the  mind  of  a  believer,  Avhen  he  thinks  how 
many,  and  many  of  them  wise  men  in  the  world,  reject  Christ. 
Whence  can  this  be  .'*  Particularly  the  believing  Jews,  to  whom 
this  Epistle  is  addressed,  might  think  it  strange,  that  not  only 
the  Gentiles  who  were  strangers  to  true  religion,  but  their  own 
nation,  that  was  the  select  people  of  God,  and  had  the  light  of 
His  oracles  kept  in  amongst  them  only,  should  yet,  so  many  of 
them,  yea,  and  the  chief  of  them,  be  despisers  and  haters  of 
Jesus  Christ ;  and  that  they  who  were  best  versed  in  the  Law, 
and  so  seemed  best  able  to  judge  of  the  Messiah  foretold,  should 
have  persecuted  Christ  all  his  life,  and  at  last  put  him  to  a 
shameful  death. 

That  they  may  know  that  this  makes  nothing  against  Ilim, 
nor  ouffht  to  invahdate  their  faitli  at  all,  but  that  it  rather 
indeed  testifies  with  Christ,  and  so  serves  to  coniirm  them  in 
believing,  the  Apostle  makes  use  of  those  prophetical  Scriptures, 
which  foretel  the  unbelief  and  contempt  with  which  the  most 
would  entertain  Christ  withal ;  as  old  Simeon  speaks  of  liim, 
■when  lie  was  come,  agreeably  to  those  former  predictions,  that 
he  should  be  a  sijn  of  conlradiclijii,  (Luke  ii.  l4)   that,  as  lie 


THE    FIRST    EPISTLE    OF    PETEH.  225 

was  the  promised  sign  of  salvation  to  believers,  so  he  should 
be  a  very  mark  of  enmities  and  contradictions  to  the  unbeliev- 
ing world.  The  passages  the  Apostle  here  useth,  suit  with  his 
present  discourse,  and  with  the  words  cited  from  Isaiah  in  the 
former  verse,  continuing  the  resemblance  of  a  corner-stone : 
they  are  taken  partly  from  the  one  hundred  and  eighteenth 
Psalm,  partly  out  of  the  eighth  chapter  of  Isaiali. 

Unto  you,  &c.]  Wonder  not  that  others  refuse  Him,  but 
believe  the  more  for  that,  because  you  see  the  word  to  be  true 
even  in  their  not  believing  of  it ;  it  is  fulfilled  and  verified  by 
their  very  rejecting  of  it  as  false. 

And  whatsoever  are  the  world's  thoughts  concerning  Christ, 
that  imports  not,  for  they  know  him  not ;  but  you  that  do  in- 
deed believe,  I  dare  appeal  to  yourselves,  to  your  own  faith 
that  you  have  of  him,  whether  he  is  not  precious  to  you,  whe- 
ther you  do  not  really  find  him  fully  answerable  to  all  that  is 
spoken  of  him  in  the  word,  and  to  all  that  you  have  accord- 
ingly beheved  concerning  him. 

We  are  here  to  consider,  I.  The  opposition  of  the  persons  : 
and  then,  II.  The  opposition  of  the  things  spoken  of  them. 

I.  The  persons  are  opposed  under  the  names  of  believers, 
and  disobedient  or  unbelievers ;  for  the  word  is  so  near,  that 
it  may  be  taken  for  unbelief,  and  it  is  by  some  so  rendered  : 
and  the  things  are  fully  as  near  to  each  other  as  the  words  that 
signify  them — disobedience  and  unbelief. 

1.  Unbelief  is  itself  the  grand  disobedience.  For  this  is  the 
work  of  God,  that  which  the  Gospel  mainly  commands,  that 
ye  believe  (John  vi.  29)  ;  therefore  the  apostle  calls  it  the  obe- 
dience of  faith  (Rom.  i.  5).  And  there  is  nothing  indeed 
more  worthy  of  the  name  of  obedience,  than  the  subjection  of 
the  mind  to  receive  and  to  believe  those  supernatural  truths 
which  the  Gospel  teaches  concerning  Jesus  Christ ;  to  ohey, 
so  as  to  have,  as  the  Apostle  speaks,  the  impression  of  that 
Divine  pattern  stamped  upon  the  heart ;  to  have  the  heart  de- 
livered up,  as  the  word  there  is,  and  laid  under  it  to  receive  it 
(Rom.  vi.  17.)    The  word  here  used  for  disobedience,  signifies 

Vol.  I.  Q 


22G  A    COMMENTARY    UPON 

properly  unpersuasion ;  and  nothing  can  more  properly  ex- 
press the  nature  of  unbelief  than  that;  and  it  is  the  very 
nature  of  our  corrupt  hearts  ;  we  are  children  of  disobedience 
or  vnjjermasibleness,  (Ephes.  ii.  2,)  altogether  incredulous  to- 
wards God,  who  is  Truth  itself,  and  pliable  as  wax  in  Satan's 
hand,  who  works  in  such  persons  what  he  will,  as  there  the 
Apostle  expresses.  They  are  most  easy  of  belief  to  him,  who 
is  the  very  father  of  lies,  as  our  Saviour  calls  him,  (John 
viii.  44,)  a  liar  and  a  murderer  from  the  beginning,  murdering 
by  lies,  as  he  did  in  the  beginning. 

2.  Unbelief  is  radically  all  other  disobedience ;  for  all  flows 
from  unbelief.  This  we  least  of  all  are  ready  to  suspect,  but 
it  is  the  bitter  root  of  all  that  ungodliness  that  abounds 
amongst  us.  A  right  and  lively  persuasion  of  the  heart  con- 
cerning Jesus  Christ,  alters  the  whole  frame  of  it,  casts  down 
its  liigh,  lofty  imaginations^  and  brings,  not  only  the  outward 
actions,  but  the  very  thoughts  unto  the  obedience  of  Christ. 
(2  Cor.  X.  5.) 

II.  As  for  the  things  spoken  concerning  these  disobedient 
unbelievers,  these  two  testimonies,  taken  together,  have  in 
them  these  three  things:  1.  Their  rejection  of  Christ;  2.  Their 
folly ;  3.  Their  misery  in  so  doing. 

1.  Their  rejection  of  Christ:  they  did  not  receive  him,  as 
the  Father  appointed  and  designed  him,  as  the  Foundation 
and  chief  corner-stone,  but  slighted  him,  and  threw  him  by, 
as  unfit  for  the  building ;  and  this  did  not  only  the  ignorant 
multitude,  but  the  builders,  they  that  professed  to  have  the 
skill  and  the  office,  or  power,  of  building,  the  doctors  of  the 
law,  the  scribes  and  pharisees,  and  chief  priests,  who  thought 
to  carry  the  matter  by  the  weight  of  their  authority,  as  over- 
balancing the  belief  of  those  that  followed  Christ.  Have  any 
(f  the  rulers  believed  in  him !  But  this  people  who  know  not 
the  law,  are  cursed.    (John  vii.  48,  49.) 

We  need  not  wonder,  then,  that  not  only  the  powers  of  the 
world  are  usually  enemies  to  Christ,  and  that  the  contrivers  of 
policies  those  builders,  leave  out  Christ  in  their  buildhig,  but 


THE  FIRST  EPISTLE  OF  PETER.  227 

tliat  the  pretended  builders  of  the  Church  of  God,  though 
they  use  the  name  of  Christ,  and  serve  their  turn  with  that, 
yet  reject  Himself,  and  oppose  the  power  of  his  spiritual  king- 
dom. There  may  be  wit  and  learning,  and  much  knowledge 
of  tlie  Scriptures,  amongst  those  that  are  haters  of  the  Lord 
Christ  and  of  the  power  of  godliness,  and  corrupters  of  the 
worship  of  God.  It  is  the  spirit  of  humility  and  obedience, 
and  saving  faith,  that  teach  men  to  esteem  Christ,  and  build 
upon  him. 

2.  But  the  vanity  and  folly  of  those  Builders'  opinion  ap- 
pears in  this,  that  they  are  overpowered  by  the  great  Architect 
of  the  Church  :  His  purpose  stands.  Notwithstanding  their 
rejection  of  Christ,  he  is  still  made  the  head  corner-stone. 
They  cast  him  away  by  their  miscensures  and  reproaches  put 
upon  him,  and  by  giving  him  up  to  be  crucified  and  then  cast 
into  the  grave^  causing  a  stone  to  be  rolled  upon  this  Stone 
which  they  had  so  rejected,  that  it  might  appear  no  more,  and 
so  thought  themselves  sure.  But  even  from  thence  did  he 
arise,  and  became  the  head  of  the  corner.  The  disciples 
themselves  spake,  you  know,  very  doubtfully  of  their  former 
hopes  :  IVe  believed  this  had  been  he  that  ivoidd  have  de- 
livered Israel;  but  he  corrected  their  mistake,  first  by  his 
word,  shewing  them  the  true  method  of  that  great  work. 
Ought  not  Christ  to  suffer  first  these  things,  and  so  enter 
into  glory  ?  and  then  really,  by  making  himself  known  to 
them  as  risen  from  the  dead.  When  he  was  by  these 
rejected,  and  lay  lowest,  then  was  he  nearest  his  exaltation ; 
as  Joseph  in  the  prison  was  nearest  his  preferment.  And 
thus  is  it  with  the  Church  of  Christ :  when  it  is  brought  to 
the  lowest  and  most  desperate  condition,  then  is  deliverance  at 
hand  -,  it  prospers  and  gains  in  the  event,  by  all  the  practices 
of  men  against  it.  And  as  this  Corner-stone  was  fitted  to  be 
such,  by  the  very  rejection  of  it,  even  so  is  it  with  the  whole 
building  ;  it  rises  the  higher,  the  more  men  seek  to  demo- 
lish it. 

3.  The  unhappiness  of  them  that  believe  not  is  expressed  in 

Q2 


oog  A  co:mmentary  uroN" 

the  other  word,  He  is  to  ihem  a  ftfone  of  stnmhUmj,  and  a  rock 
of  o fence.  Because  they  will  not  be  saved  by  him,  they  shall 
stumble  and  fall,  and  be  broken  to  pieces  on  him,  as  it  is  in 
Isaiah,  and  in  the  Evangelists.  But  how  is  this?  Is  He  who 
came  to  save,  become  a  destroyer  of  men  ?  He  whose  name  is 
Salvation,  proves  He  destruction  to  any  ?  Not  He  himself: 
His  primary  and  proper  use  is  the  former,  to  be  a  foundation 
for  souls  to  build  and  rest  upon  ;  but  they  who,  instead  of 
building  upon  him,  will  stumble  and  fall  on  him,  what  wonder, 
being  so  firm  a  stone,  though  they  be  broken  by  their  fall ! 
Thus  we  see  the  mischief  of  unbelief,  that  as  other  sins  disable 
the  Law,  this  disables  the  very  Gospel  to  save  us,  and  turns 
life  into  death  to  us.  And  this  is  the  misery,  not  of  a  few, 
but  of  many  in  Israel.  IVIany  that  hear  of  Christ  by  the 
preaching  of  the  Gospel,  shall  lament  that  ever  they  heard 
that  sound,  and  shall  wish  to  have  lived  and  died  without  it, 
finding  so  great  an  accession  to  their  misery,  by  the  nerjlect  of 
so  great  salvation.  They  are  said  to  stumble  at  the  ivorcl^ 
because  the  things  that  are  therein  testified  concerning  Christ, 
they  labour  not  to  understand  and  prize  aright ;  but  either 
altogether  slight  them,  and  account  them  foolishness,  or  miscon- 
ceive and  pervert  them. 

The  Jews  stumbled  at  the  meanness  of  Christ's  birth  and 
life,  and  the  Ignominy  of  his  death,  not  judging  of  him  according 
to  the  Scriptures;  and  we,  in  another  way,  think  we  have  some 
kind  of  belief  that  he  is  the  Saviour  of  the  world,  yet,  not 
making  the  Scripture  the  rule  of  our  thoughts  concerning  him, 
many  of  us  undo  ourselves,  and  stumble  and  break  our  necks 
upon  this  rock,  mistaking  Christ  and  the  Avay  of  believing  ; 
looking  on  him  as  a  Saviour  at  large,  and  judging  that  enough  ; 
not  endeavouring  to  make  him  ours,  and  to  embrace  him  upon 
the  terms  of  that  new  covenant  whereof  he  is  Mediator. 

JVhrreiinto  also  they  ivere  appointed.^  This  the  Apostle 
adds,  for  the  further  satisfaction  of  believers  in  this  point,  how 
it  is  that  so  many  reject  Christ,  and  stumble  at  him  ;  telling 
them  plainly,  that  the  secret  purpose  of  God  is  accomplished 


THE    FIRST    EPISTLE    OF    PETER.  229 

in  this.  God  having  determined  to  glorify  his  justice  on  impe- 
nitent sinners,  as  He  shews  His  rich  mercy  in  them  that  believe. 
Here  it  were  easier  to  lead  you  into  a  deep,  than  to  lead  you 
forth  again.  I  will  rather  stand  on  the  shore,  and  silently 
admire  it,  than  enter  into  it.  This  is  certain,  that  the  thoughts 
of  God  are  all  not  less  just  in  themselves,  than  deep  and 
unsoundable  by  us.  His  justice  appears  clear,  in  that  man's 
destruction  is  always  the  fruit  of  his  own  sin.  But  to  give 
causes  of  God's  decrees  without  Himself,  is  neither  agi'eeable 
with  the  primitive  being  of  the  nature  of  God,  nor  with  the 
doctrine  of  the  Scriptures.  This  is  sure,  that  God  is  not 
bound  to  give  us  further  account  of  these  things,  and  we  are 
bound  not  to  ask  it.  Let  these  two  words,  as  St.  Augustine 
says,  answer  all,  What  art  thou,  O  man?  and,  O  the  depth  I 
(Rom.ix.  20;  xi.  33.) 

Our  only  sure  way  to  know  that  our  names  are  not  in  that 
black  line,  and  to  be  persuaded  that  He  hath  chosen  us  to  be 
saved  by  His  Son,  is  this,  to  find  that  we  have  chosen  Him,  and 
are  built  on  Him  by  faith,  which  is  the  fruit  of  His  love,  who 
first  chooseth  us ;  and  that  we  may  read  in  our  esteem  of 
Him. 

He  is  precious.']  Or,  your  honour.  The  difference  is  small. 
You  account  him  your  glory  and  your  gain  ;  he  is  not  only 
precious  to  you,  but  preciousness  itself.  He  is  the  thing  that 
you  make  account  of,  your  jewel,  which  if  you  keep,  though 
you  be  robbed  of  all  besides,  you  know  yourselves  to  be  rich 
enough . 

To  you  that  helieve.]  Faith  is  absolutely  necessary  to  make 
this  due  estimate  of  Christ. 

1.  The  most  excellent  things,  while  their  worth  is  undiscerned 
and  unknown,  aifect  us  not.  Now,  Faith  is  the  proper  seeing 
faculty  of  the  soul,  in  relation  to  Christ :  that  inward  light 
must  be  infused  from  above,  to  make  Christ  visible  to  us ; 
without  it,  though  he  is  beautiful,  yet  we  are  blind;  and  there- 
fore cannot  love  him  for  that  beauty.  But  by  Faith,  we  are 
enabled  to  see  Him  who  is  fairer  than  the  children  of  men. 


230  A   COMMENTAEY    UPON 

(Psal.  xlv.  2,)  yea,  to  see  in  Him,  the  ylory  of  the  only  begotten 
Son  of  God,  (John  i.  14  ;)  and  then  it  is  not  possible  but  to 
account  him  prccioust,  and  to  bestow  the  entire  affection  of  our 
hearts  upon  him.  And  if  any  one  say  to  the  soul,  IVhat  is  thy 
beloved  more  than  another  ?  (Cant.  iii.  9,)  it  willingly  lays 
hold  on  the  question,  and  is  glad  of  an  opportunity  to  extol 
Him. 

S.  Faith,  as  it  is  that  which  discerns  Christ,  so  it  alone 
appropriates  him,  makes  him  our  own.  And  these  are  the  two 
,  reasons  of  our  esteeming  and  affecting  any  thing,  its  own  worth, 
and  our  interest  in  it.  Faith  begets  this  esteem  of  Christ  by 
both  :  first  it  discovers  to  us  His  excellencies,  which  we  could 
not  see  before  ;  and  then,  it  makes  Him  ours,  gives  us  posses- 
sion of  whole  Christ,  all  that  He  hath  and  is.  As  it  is  Faith 
that  commends  Christ  so  much,  and  describes  His  comeliness 
in  that  Song,  so  that  word  is  the  voice  of  Faith,  that  expresses 
propriety.  My  well-beloved  is  mine,  and  I  am  His.  (Cant.  ii. 
16.)  And  these  together  make  Him  most  precious  to  the  soul. 
Having  once  possession  of  Him,  then  it  looks  upon  all  his  suf- 
ferings as  endured  particularly  for  it,  and  the  benefit  of  them 
all  as  belonging  to  itself.  Sure,  it  will  say,  can  I  choose  but 
account  Him  precious,  who  suffered  shame  that  I  might  not 
be  ashamed,  and  suffered  death  that  I  might  not  die ;  who 
took  that  bitter  cup  of  the  Father"'s  wrath,  and  drank  it  out, 
that  I  might  be  free  from  it. 

Think  not  that  3^oa  believe,  if  your  hearts  be  not  taken  up 
with  Christ,  if  his  love  do  not  possess  your  soul,  so  that  nothing 
is  precious  to  you  in  respect  of  him ;  if  you  cannot  despise  and 
trample  upon  all  advantages  that  either  you  have  or  would 
have,  for  Christ,  and  count  them,  with  the  great  Apostle,  loss 
and  dumj  in  comparison  of  Him,  (Phil.  iii.  8.)  And  if  you  do 
esteem  Him,  labour  for  increase  of  faith,  that  you  may  esteem 
Him  more  ;  for  as  faith  grows,  so  will  He  still  be  more  precious 
to  you.  And  if  you  would  have  it  grow,  turn  that  spiritual 
eye  frequently  to  Him,  wlio  is  the  proper  object  of  it.  For 
even  they  who  arc  believers  may  possibly  abate  of  their  love 


THE    FIRST   EPISTLE    OF    TETER.  231 

and  esteem  of  Christ,  by  suffering  faith  to  He  dead  within 
them,  and  not  using  it  in  beholding  and  applying  of  Christ; 
and  the  world,  or  some  particular  vanities,  may  insensibly 
creep  in,  and  get  into  the  heart,  and  cost  them  much  pains  ere 
they  can  be  thrust  out  again.  But  when  they  are  daily  reviewing 
those  excellencies  that  are  in  Christ,  which  first  persuaded  their 
hearts  to  love  Jlim,  and  are  discovering  still  more  and  more  of 
them,  His  love  will  certainly  grow,  and  will  chase  away  those 
follies  that  the  world  doats  upon,  as  unworthy  to  be  taken 
notice  of. 

Ver,  9.  But  ye  are  a  chosen  generation,  a  royal  priesthood,  an  holy 
nation,  a  pecuHar  people,  that  ye  should  shew  forth  the  praises  of 
Him  who  hath  called  you  out  of  darkness  into  his  marvellous  light. 

It  is  a  matter  of  very  much  consolation  and  instruction  to 
Christians  to  know  their  own  estate,  what  they  are  as  they  are 
Christians.  This  Epistle  is  much  and  often  upon  this  point 
for  both  those  ends  ;  that  the  reflecting  upon  their  dignities  in 
Christ  may  uphold  them  with  comfort  under  suffering  for 
Him  ;  and  also  that  it  may  lead  them  in  doing  and  walking  as 
becomes  such  a  condition.  Here  it  hath  been  represented  to  us 
by  a  building,  a  spiritual  temple,  and  by  a  priesthood  con- 
formable to  it. 

The  former  is  confirmed  and  illustrated  by  testimonies  of 
Scripture  in  the  preceding  verses ;  the  latter  in  this  verse,  in 
which,  though  it  is  not  expressly  cited,  yet  it  is  clear  that  the 
Apostle  hath  reference  to  Exod.  xix.  5,  6,  where  this  dignity 
of  priesthood,  together  with  the  other  titles  here  expressed,  is 
ascribed  to  all  the  chosen  people  of  God.  It  is  there  a  promise 
made  to  the  nation  of  the  Jews,  but  under  the  condition  of 
obedience ;  and  therefore  it  is  most  fitly  here  applied  by  the 
Apostle  to  the  believing  Jews,  to  whom  particularly  he  writes. 

It  is  true,  that  the  external  priesthood  of  the  Law  is 
abohshed  by  the  coming  of  this  great  High  Priest,  Jesus 
Christ  being  the  body  of  all  those  shadows ;  but  this  promised 
dignity  of  spiritual  priesthood  is  so  far  from  being  annulled  by 


232  A  COMMENTARY  TTPON 

Christ,  that  it  is  altogether  dependent  on  him,  and  therefore 
fails  in  those  that  reject  Christ,  although  they  be  of  that  nation 
to  \vhich  this  promise  was  made.  But  it  holds  good  in  all,  of 
all  nations,  that  believe,  and  particularly,  says  the  Apostle,  it 
is  verified  in  you.  You  that  arc  believing  Jews,  by  receiving 
Christ,  receive  withal  this  dignity. 

As  the  Legal  priesthood  was  removed  by  Christ's  fulfilling 
all  that  is  prefigured,  so  he  was  rejected  by  them  that  were,  at 
his  coming,  in  possession  of  that  office :  as  the  standing  of  that 
their  priesthood  was  inconsistent  with  the  revealing  of  Jesus 
Christ,  so  they  who  were  then  in  it,  being  ungodly  men,  their 
carnal  minds  had  a  kind  of  antipathy  against  him.  Though 
they  pretended  themselves  builders  of  the  Church,  and  by 
their  calling  ought  to  have  been  so,  yet  they  threw  away  the 
Foundation-stone  that  God  had  chosen  and  designed,  and  in 
rejecting  it,  manifested  that  they  themselves  were  rejected  of 
God.  But  on  the  contrary,  you  who  have  laid  your  souls  on 
Christ  by  believing,  have  this  your  choosing  him  as  a  certain 
evidence  that  God  hath  chosen  you  to  be  his  peculiar  people, 
yea,  to  be  so  dignified  as  to  be  a  kingly  lyrienthood,  through 
Christ. 

We  have  here  to  consider,  1.  The  estate  of  Christians,  in 
the  words  tliat  here  describe  it ;  2.  The  opposition  of  it  to  the 
state  of  unbelievers  ;  3.  The  end  of  it. 

First.  The  state  of  Christians,  A  chosen  (jeneration.  So 
in  Psalm  xxiv.  The  Psalmist  there  speaks  first  of  God's 
universal  sovereignty,  then  of  His  peculiar  choice.  The 
earth  is  (he  Lord's,  {verse  1,)  but  there  is  a  select  company 
appointed  for  His  holy  mountain,  there  desci'ibed ;  and  the 
description  is  closed  thus,  This  is  the  (feneration  of  them  that 
seek  hlin.  Thus,  Deut.  x.  14,  15,  and  Exod.  xix.  5,  whence 
this  passage  is  taken.  For  all  the  earth  is  mine,  and  that  nation 
which  is  a  figure  of  the  elect  of  all  nations,  God's  j^^culiaVj 
beyond  all  others  in  the  world.  As  men  who  have  great 
variety  of  possessions,  yet  have  usually  their  special  delight  in 
some  one  beyond   all  the  rest,  and  choose  to  reside  most  in  it, 


THE   FIRST    EPISTLE    OF   PETER,  233 

and  bestow  most  expense  on  it  to  make  it  pleasant ;  so  doth 
the  Lord  of  the  whole  earth  choose  out  to  Himself,  from  the 
rest  of  the  world,  a  number  that  are  a  chosen  (/eneration. 

Choosing,  here,  is  the  work  of  effectual  calling,  or  the 
severing  of  believers  from  the  rest  ;  for  it  signifies  a  difference 
in  their  present  estate,  as  do  likewise  the  other  words  joined 
with  it.  But  this  election  is  altogether  conformable  to  that  of 
God's  eternal  decree,  and  is  no  other  than  the  execution  or 
performance  of  it ;  God's  framing  of  this  His  building  being 
just  according  to  the  idea  of  it  which  was  in  His  mind  and 
purpose  before  all  time  ;  it  is  the  drawing  forth  and  investing 
of  those  into  this  Christian,  this  kingly  priesthood,  whose 
names  were  expressly  written  up  for  it  in  the  book  of  life. 

Generation.']  This  imports  them  to  be  of  one  race  or  stock. 
As  the  Israelites,  who  were  by  outward  calling  the  children  of 
God^  were  all  the  seed  of  Abraham  according  to  the  flesh  ;  so 
they  that  believe  in  the  Lord  Jesus  are  children  of  the  promise 
(Gal.  iv.  28)  ;  and  all  of  them  are,  by  their  new  birth,  one 
people  or  generation.  They  are  of  one  nation,  belonging  to 
the  same  blessed  land  of  promise,  all  citizens  of  the  New 
Jerusalem,  yea,  all  children  of  the  same  family,  whereof  Jesus 
Christ,  the  root  of  Jesse,  is  the  stock,  who  is  the  great  King, 
and  the  great  High  Priest.  And  thus  they  are  a  royal  lyriest- 
hood.  There  is  no  devolving  of  His  royalty  or  priesthood  on 
any  other,  as  it  is  in  Himself;  for  His  proper  dignity  is 
supreme  and  incommunicable,  and  there  is  no  succession  in 
His  order  :  He  lives  for  ever,  and  is  priest  for  ever,  (Psal.  ex. 
4,)  and  king  for  ever  too,  (Psal.  xlv.  6.)  But  they  that  are 
descended  from  Him,  do  derive  from  Him,  by  that  new  original, 
this  double  dignity,  in  that  way  that  they  are  capable  of  it,  to 
be  likewise  kings  and  priests,  as  He  is  both.  They  are  of  the 
seed  royal,  and  of  the  holy  seed  of  the  priesthood,  inasmuch  as 
they  partake  of  a  new  life  from  Christ.  Thus,  in  Bev.  i.  5,  6, 
first,  there  is  His  own  dignity  expressed,  then  his  dignifying 
us :    Who  is  Himself  the  first-begotten  among  the  dead,  and  the 


234  A   COMMENTARY   UPON 

prince  of  the  kings  of  the  earth  ;  and  then  it  follows,  And  hath 
made  \is  kings  and  jjriests  unto  God  and  his  Father. 

A  royal  priesthood. "^  That  the  dignity  of  believers  is  expressed 
by  these  two  together,  by  priesthood  and  royalty,  teaches  us 
the  worth  and  excellency  of  that  holy  function  taken  properly, 
and  so,  by  analogy,  the  dignity  of  the  Ministry  of  the  Gospel, 
which  God  hath  placed  in  his  Church,  instead  of  the  Priest- 
hood of  the  Law  ;  for  therefore  doth  this  title  of  spiritual 
priesthood  fitly  signify  a  great  privilege  and  honour  that 
Christians  are  promoted  to,  and  it  is  joined  with  that  of  kings, 
because  the  proper  office  of  priesthood  was  so  honourable. 
Before  it  was  established  in  one  family,  the  chief,  the  first-born 
of  each  family,  had  a  right  to  this,  as  a  special  honour ;  and 
amongst  the  heathens,  in  some  places,  their  princes  and  greatest 
men,  yea,  their  kings,  were  their  priests  ;  and  universally,  the 
performing  of  their  holy  things  was  an  employment  of  great 
honour  and  esteem  amongst  them.  Though  human  ambition 
hath  strained  this  consideration  too  high,  to  the  favouring  and 
founding  of  a  monarchical  prelacy  in  the  Christian  world,  yet 
that  abuse  of  it  ought  not  to  prejudge  us  of  this  due  and  just 
consequence  from  it,  that  the  holy  functions  of  God's  house 
have  very  much  honour  and  dignity  in  them.  And  the  Apostle, 
we  see,  (2  Cor.  iii.)  prefers  the  ministry  of  the  Gospel  to  the 
priesthood  of  the  Law.  So  then,  they  mistake  much,  who 
think  it  a  disparagement  to  men  that  have  some  advantages  of 
birth  or  wit  more  than  ordinary,  to  bestow  them  thus,  and  who 
judge  the  meanest  persons  and  things  good  enough  for  this 
high  calling.  Surely  this  conceit  cannot  have  place,  but  in  an 
unholy,  irreligious  mind,  that  hath  either  no  thoughts,  or  very 
mean  thoughts  of  God.  If  they  who  are  called  to  this  holy 
service  would  themselves  consider  this  aright,  it  Mould  not 
puff  them  up,  but  humble  them  :  comparing  their  own  worth- 
lessness  with  this  great  work,  they  would  wonder  at  God's 
dispensation,  that  should  thus  have  honoured  them.  As 
St.  Paul  speaks  of  himself,  (Ephes.  iii.  8,)  Unto  me,  who  am 


THE   FIRST   EPISTLE   OF    PETER. 

less  than  the  least  of  all  saints,  is  this  (jrace  given,  &c.,  so, 
tlie  more  a  man  rightly  extols  this  his  calling,  the  more  he 
humbles  himself  under  the  weight  of  it  ;  and  this  would  make 
him  very  careful  to  walk  more  suitably  to  it  in  eminency  of 
holiness,  for  in  that  consists  its  true  dignity. 

There  is  no  doubt  that  this  Kingly  Priesthood  is  the  common 
dignity  of  all  believers  :  this  honour  have  all  the  saints.  They 
are  kings,  have  victory  and  dominion  given  them  over  the 
powers  of  darkness  and  the  lusts  of  their  own  hearts,  that  held 
them  captive,  and  domineered  over  them  before.  Base,  slavish 
lusts,  not  born  to  command,  yet  are  the  hard  taskmasters  of 
unrenewed  minds ;  and  there  is  no  true  subduing  of  them,  but 
by  the  power  and  Spirit  of  Christ.  They  may  be  quiet  for 
awhile  in  a  natural  man,  but  they  are  then  but  asleep  ;  as  soon 
as  they  awake  again,  they  return,  to  hurry  and  drive  him  with 
their  wonted  violence.  Now  this  is  the  benefit  of  receiving  the 
kingdom  of  Christ  into  a  man's  heart,  that  it  makes  him  a  king 
himself.  All  the  subjects  of  Christ  are  kings,  not  only  in 
regard  of  that  pure  crown  of  glory  they  hope  for,  and  shall 
certainly  attain,  but  in  the  present,  they  have  a  kingdom 
which  is  the  pledge  of  that  other,  overcoming  the  World,  and 
Satan,  and  themselves,  by  the  power  of  faith.  Mens  bona 
regmim  possidet,  A  good  mind  is  a  kingdom  in  itself,  it  is 
true  ;  but  there  is  no  mind  truly  good,  but  that  wherein  Christ 
dwells.  There  is  not  any  kind  of  spirit  in  the  world  so  noble 
as  that  spirit  that  is  in  a  Christian,  the  very  Spirit  of  Jesus 
Christ,  that  great  king,  the  Spirit  of  glory,  as  our  Apostle 
calls  it  below,  (ch.  iv).  This  is  a  sure  way  to  ennoble  the  basest 
and  poorest  among  us.  This  royalty  takes  away  all  attainders, 
and  leaves  nothing  of  all  that  is  past  to  be  laid  to  our  charge, 
or  to  dishonour  us. 

Believers  are  not  shut  out  from  God,  as  they  were  before, 
but,  being  in  Christ,  are  brought  near  unto  Him,  and  have 
free  access  to  the  throne  of  His  grace.  (Heb.  x.  21,  22.)  They 
resemble,  in  their  spiritual  state,  the  Legal  priesthood  very 


236  A  COMMENTARY  UPON 

clearly,  I.  In  their  Consecration ;  II.  In  their  Service  ;  and, 
III.  In  their  Laws  of  Living. 

I.  In  their  Consecration.  The  levitlcal  priests  were, 
1.  washed  ;  therefore  this  is  expressed,  (Rev.  i.  5,)  He  hath 
irashed  vs  in  his  blond,  and  then  follows,  and  hath  made  us 
kiiKjs  and  jirieats.  There  would  have  been  no  coming  near 
unto  God  in  his  holy  services  as  his  priests,  unless  we  had  been 
cleansed  from  the  guiltiness  and  pollution  of  our  sins.  This 
that  pure  and  purifying  Blood  doth  ;  and  it  alone.  No  other 
laver  can  do  it ;  no  water  but  thai  fountain  opened  for  sin  and 
for  2incleanness.  (Zech.  xiii.  1.)  No  blood,  none  of  all  that 
blood  of  Legal  sacrifices,  (Heb.  ix.  12,)  but  only  the  blood  of 
that  spotless  Lamb  that  fakes  avcay  the  sins  of  the  world.  (John 
i.  29.)  So  with  this,  2.  we  have  that  other  ceremony  of  the 
priest's  consecration,  which  was  by  sacrifice,  as  well  as  by 
washing ;  for  Christ  at  once  offered  up  himself  as  our  sacrifice, 
and  let  out  his  blood  for  our  washinf^.  With  good  reason  is 
that  prefixed  there,  (Rev.  i.  5,)  He  hath  loved  us,  and  then  it 
follows,  washed  us  in  his  blood.  That  precious  stream  of  his 
heart-blood,  that  flowed  for  our  washing,  told  clearly  that  it 
was  a  heart  full  of  unspeakable  love  that  was  the  source  of  it. 
3.  There  is  anointing,  namely,  the  graces  of  the  Spirit,  con- 
ferred upon  believers,  flowing  unto  them  from  Christ.  For  it 
is  of  His  fulness  that  ive  all  receive  grace  for  grace  ;  (John  i. 
IC  ;)  and  the  Apostle  St.  Paul  says,  (2  Cor.  i.  16,)  that  ive 
are  established  and  anointed  in  Christ.  It  was  poured  on 
Him  as  our  head,  and  runs  down  from  Him  unto  us ;  He  the 
Christ,  and  we  Christians,  as  partakers  of  his  anointing.  The 
consecrating  oil  of  the  priests  was  made  of  the  richest  oint- 
ments and  spites,  to  shew  the  preciousness  of  the  graces  of 
God's  Spirit  which  are  bestowed  on  these  spiritual  priests ; 
and  as  that  holy  oil  was  not  for  common  use,  nor  for  any  other 
persons  to  be  anointed  withal,  save  the  priests  only,  so  is  the 
Spirit  of  grace  a})eculiar  gift  to  believers.  Others  might  have 
costly  ointments  amongst  the  Jews,  but  none  of  that  same  sort 


THE    l-'IRST    EPISTLE    OF    PETER.  237 

with  the  consecration-oil.  Natural  men  may  have  very  great 
gifts  of  judgment,  and  learning,  and  eloquence,  and  moral 
virtues,  but  they  have  none  of  this  precious  oil,  namely,  the 
Spirit  of  Christ  connnunicated  to  them  ;  no,  all  their  endow- 
ments are  but  common  and  profane.  That  holy  oil  signified 
particularly,  eminency  of  light  and  knowledge  in  the  priests ; 
therefore,  in  Christians  there  must  be  light.  They  that  are 
grossly  ignorant  of  spiritual  things  are  surely  not  of  this  order ; 
this  anointing  is  said  to  teach  us  all  thhujs  (1  John  ii.  27) .  That 
holy  oil  was  of  a  most  fragrant  sweet  smell,  by  reason  of  its 
precious  composition ;  but  much  more  sweet  is  the  smell  of  that 
Spirit  wherewith  believers  are  anointed,  those  several  odorife- 
rous graces,  which  are  the  ingredients  of  their  anointing  oil, 
that  heavenly-minded ness,  and  meekness,  and  patience,  and 
humility,  and  the  rest,  that  diffuse  a  pleasant  scent  into  the 
places  and  societies  where  they  come ;  their  words,  their  ac- 
tions, and  their  deportment,  smelling  sweet  of  them.  4.  The 
garments  wherein  the  priests  were  inaugurate,  and  which  they 
were  after  to  wear  in  their  services,  are  outshined  by  that  purity 
and  holiness  wherewith  all  the  Saints  are  adorned ;  but  still 
more  by  that  imputed  righteousness  of  Christ,  those  pure  robes 
that  are  put  upon  them,  wherein  they  appear  before  the  Lord, 
and  are  accepted  in  His  sight.  These  priests  are  indeed  clothed 
with  righteousness,  according  to  that  of  the  Psalmist  (Psal. 
cxxxii.  9).  5.  The  priests  were  to  have  the  offerings  put  into 
their  hands;  from  thence,  filling  of  the  hand  signifies  conse- 
crating to  the  priesthood.  And  thus  doth  Jesus  Christ,  who  is 
the  consecrator  of  these  priests,  put  into  their  hands,  by  his 
Spirit,  the  offerings  they  are  to  present  unto  God.  He  furnishes 
them  with  prayers,  and  praises,  and  all  other  oblations,  that 
are  to  be  offered  by  them  ;  he  gives  them  themselves,  which 
they  are  to  offer  a  living  sacrifice,  rescuing  them  from  the  usurped 
possession  of  Satan  and  sin. 

II.  Let  us  consider  their  Services,  which  were  divers.  To 
name  the  chief,  1.  They  had  charge  of  the  sanctuary,  and  the 
vessels  of  it,  and  the  lights,  and  were  to  keep  the  lamps  burning. 


238  A    COMMENTARY   UPON 

Thus  the  licart  of  every  Christian  is  made  a  temple  to  the  Holy 
Ghost,  and  he  himself,  as  a  priest  consecrated  unto  God,  is  to 
kccj)  it  diligently,  and  the  furniture  of  Divine  Grace  in  it ;  to 
have  the  light  of  spiritual  knowledge  within  him,  and  to  nou- 
rish it  by  drawing  continually  new  supplies  from  Jesus  Christ. 
2.  The  priests  were  to  bless  the  people.  And  truly  it  is  this 
spiritual  priesthood,  the  Elect,  that  procure  blessings  upon  the 
rest  of  the  world,  and  particularly  on  the  places  where  they  live. 
They  are  daily  to  offer  the  incense  of  prayer,  and  other  spiritual 
sacrifices  unto  God,  as  the  Apostle  expresseth  it  above,  (verse 
5,)  not  to  neglect  those  holy  exercises  together  or  apart.  And 
as  the  priests  offered  it  not  only  for  themselves,  but  for  the 
people,  so  Christians  are  to  extend  their  prayers,  and  to  entreat 
the  blessings  of  God  for  others,  especially  for  the  public  estate 
of  the  Church.  As  the  Lord's  priests,  they  are  to  offer  up 
those  praises  to  God,  that  are  His  due  from  the  other  creatures, 
which  praise  Him  indeed,  yet  cannot  do  it  after  the  manner  in 
which  these  priests  do ;  therefore  they  are  to  offer  as  it  were 
their  sacrifices  for  them,  as  the  priests  did  for  the  people.  And 
because  the  most  of  men  neglect  to  do  this,  and  cannot  do  it 
indeed  because  they  are  unholy,  and  are  not  of  this  priesthood, 
therefore  should  they  be  so  much  the  more  careful  of  it,  and 
diligent  in  it.  How  few  of  those,  whom  the  Heavens  call  to 
by  their  light  and  revolution  that  they  enjoy,  do  offer  that 
sacrifice  which  becomes  them,  by  acknowledging  the  glory  of 
God  ivhich  the  Heavens  declare!  This,  therefore,  is  as  it 
were  put  into  the  hands  of  these  priests,  namely,  the  godly, 
to  do. 

III.  Let  us  consider  their  course  of  life.  We  shall  find 
rules  given  to  the  legal  priests,  stricter  than  to  others,  of  avoid- 
ing legal  pollutions,  &c.  And  from  these  this  s])i ritual  priest- 
hood must  learn  an  exact,  holy  conversation,  keeping  themselves 
from  the  pollutions  of  the  world ;  as  here  it  follows :  A  holy 
nalioii,  and  that  of  necessity ;  if  a  priesthood,  then  holy.  They 
are  ])urchased  indeed  to  be  a  peculiar  treasure  to  God,  (Exod. 
xix.  5,)  j)urchabed  at  a  very  high  rate.     He  spared  not  His 


THE  FIRST  EPISTLE  OF  PETEIl.  239 

only  Son,  nor  did  the  Son  spare  himself:  so  that  these  priests 
ought  to  be  the  Lord's  peculiar  portion.  All  believers  are  His 
clergy ;  and  as  they  are  His  portion,  so  He  is  theirs.  The 
priests  had  no  assigned  inheritance  among  their  brethren,  and 
the  reason  is  added,  for  the  Lord  is  their  portion ;  and  truly 
so  they  needed  not  envy  any  of  the  rest,  they  had  the  choicest 
of  all,  the  Lord  of  all.  Whatsoever  a  Christian  possesses  in 
the  world,  yet,  being  of  this  spiritual  priesthood,  he  is  as  if  he 
possessed  it  not,  (1  Cor.  vii.  30,)  lays  little  account  on  it.  That 
which  his  mind  is  set  upon,  is,  how  he  may  enjoy  God,  and 
find  clear  assurance  that  he  hath  Him  for  his  portion. 

It  is  not  so  mean  a  thing  to  be  a  Christian  as  we  think ;  it 
is  a  holy,  an  honourable,  a  happy  state.  Few  of  us  can  esteem 
it,  or  do  labour  to  find  it  so.  No,  we  know  not  these  things, 
our  hearts  are  not  on  them,  to  make  this  dignity  and  happiness 
sure  to  our  souls.  Where  is  that  true  greatness  of  mind,  and 
that  holiness  to  be  found,  that  become  those  who  are  kings  and 
priests  unto  God  ?  that  contempt  of  earthly  things,  and  minding 
of  Heaven  that  should  be  in  such  ?  But  surely,  as  many 
as  find  themselves  indeed  partakers  of  these  dignities,  will 
study  to  live  agreeably  to  them,  and  will  not  fail  to  love 
that  Lord  Jesus  who  hath  purchased  all  this  for  them,  and 
exalted  them  to  it;  yea,  humbled  himself  to  exalt  them. 

Now,  as  to  the  Opposition  of  the  estate  of  Christians  to  that 
of  unbelievers.  We  best  discern,  and  are  most  sensible  of  the 
evil  or  good  of  things  by  comparison.  In  respect  of  outward 
condition,  how  many  be  there  that  are  vexing  themselves  with 
causeless  murmurings  and  discontents,  who,  if  they  would  look 
upon  the  many  in  the  world  that  are  in  a  far  meaner  condition 
than  they,  would  be  cured  of  that  evil !  It  would  make  them 
not  only  content,  but  cheerful  and  thankful.  But  the  difference 
here  expressed,  is  far  greater  and  more  considerable  than  any 
that  can  be  in  outward  things.  Thouo-h  the  estate  of  a  Chris- 
tian  is  very  excellent  and  precious,  and,  when  rightly  valued, 
hath  enough  in  itself  to  commend  it,  yet  it  doth  and  ought  to 
raise  our  esteem  of  it  the  higher,  when  we  compare  it  both  with 


240  A  COMMEXTARY  UPON 

the  misery  of  our  former  condition,  and  witli  the  continuing 
misery  of  those  that  abide  still,  and  are  left  to  perish  in  that 
woful  estate.  We  have  here  both  these  parallels.  The  hap- 
piness and  dignity  to  which  they  are  chosen  and  called,  is 
opposed  to  the  rejection  and  misery  of  them  that  continue 
unbelievers  and  rejecters  of  Christ. 

Not  only  natural  men,  but  even  they  that  have  a  spiritual  life 
in  them,  when  they  forget  themselves,  are  subject  to  look  upon 
the  things  that  are  before  them  with  a  natural  eye,  and  to  think 
hardly,  or  at  least  doubtfully,  concerning  of  God's  dispensa- 
tions, beholding  the  flourishing  and  prosperities  of  the  ungodly, 
together  with  their  own  sufferings  and  distresses.      Thus,  Psal. 
Ixxxiii.     But  when  they  turn  the  other  side  of  the  medal,  and 
view  them  with  a  right  eye,  and  by  a  true  light,  they  are  no 
longer  abused  with  those  appearances.     When  they  consider 
unbelievers  as   sfmngprfi,  yea,  enejiiies  to   God,  and  slaves  to 
Satan,  held   fast  in  the  chains  of  their  own  impenitency  and 
unbelief,  and  by  these  bound  over  to  eternal  death,  and   then 
see  themselves  called  to  the  liberties  and  dignities  of  the  Sons 
of  God,  partakers  of  the  honour  of  the  only-begotten  Son,  on 
whom  they  have  believed,  made  by  him  kitujs-  and  priests  unto 
God  the  Father,  then,  surely,  they  have  other  thoughts.     It 
makes  them  no  more  envy,  but  pity  the  ungodly,  and  account 
all  their  pomp,  and  all   their  possessions,  what  they  are  in- 
deed, no  other  than  a  glistening  misery,  and  account  themselves 
happy  in  all  estates.     It  makes  them  say  with  David,  llie  lines 
have  fallen  to  me  in  a  pleasant  pi  ace  ^  I  have  a  (joodly  heritage. 
It  makes  them  digest  all  their  sufferings  and  disgraces  with 
patience,  yea,  with  joy,  and  think  more  of  ])raising  than  com- 
plaining, more  of  shewing  forth   His  honour  who  hath  so  ho- 
noured  them  ;   especially,  when  they  consider  the  freencss  of 
His  grace,  that  it  was  that  alone  which   made  the  difference, 
calling  them  altogether  undeservedly  from  that  same  darkness 
and  niistTv  in  which  unbelievers  arc  deservedly  left. 

Now  the  Third  thing  here  to  be  spoken  to,  is,  the  End  of  their 
calling,  to  shew  furth  his  jyt'aiac,  &c.     And  that  we  may  the 


THE    FIRST    EPISTLE    OF    PETER.  241 

more  prize  the  reasonableness  of  that  happy  estate  to  which 
God  hath  exalted  them,  it  is  expressed  in  other  terms ;  which 
therefore  we  will  first  consider,  and  then  the  end. 

To  magnify  the  grace  of  God  the  more,  we  have  here,  1. 
Both  the  terms  of  this  motion  or  change, — from  ichonce  and  to 
what  it  is  ;   2.    The  principle  of  it,  the  calling  of  God. 

1.  For  the  terms  of  this  motion  :  From  darkness.  There 
is  nothing  more  usual,  not  only  in  Divine,  but  in  human 
writings,  than  to  borrow  outward  sensible  things  to  express 
things  intellectual  ;  and  amongst  such  expressions  there  is 
none  more  frequent  than  that  of  light  and  darkness  trans- 
ferred, to  signify  the  good  and  the  evil  estate  of  man,  as 
sometimes  for  his  outward  prosperity  or  adversity,  but  espe- 
cially for  things  proper  to  his  mind.  The  mind  is  called 
light,  because  the  seat  of  truth,  and  truth  is  most  fitly 
called  light,  being  the  chief  beauty  and  ornament  of  the 
rational  world,  as  light  is  of  the  visible.  And  as  the  hght, 
because  of  that  its  beauty,  is  a  thing  very  refreshing  and  com- 
fortable to  them  that  behold  it,  (as  Solomon  says.  It  is  a  plea- 
sant thing  to  see  the  sun,)  so  is  truth  a  most  delightful  thing  to 
the  soul  that  rightly  apprehends  it. 

This  may  help  us  to  conceive  of  the  spiritual  sense  in  which 
it  is  here  taken.  The  estate  of  lost  mankind  is  indeed  nothing 
but  darkness,  being  destitute  of  all  spiritual  truth  and  comfort, 
and  tending  to  utter  and  everlasting  darkness. 

And  it  is  so,  because  by  sin  the  soul  is  separate  from  God, 
•who  is  the  first  and  highest  light,  the  primitive  truth.  As 
he  is  light  in  himself,  (as  the  Apostle  St.  John  tells  us,  God 
is  light,  and  in  Him  there  is  no  darkness  at  all,  expressing  the 
excellency  and  purity  of  his  nature,)  so  He  is  light  relatively 
to  the  soul  of  man  :  The  Lord  is  my  light,  says  David 
(Psalm  xxvii.  1). 

And  the  soul  being  made  capable  of  Divine  light,  cannot  be 
happy  without  it.  Give  it  what  other  light  you  will,  still  it  is 
in  darkness,  so  long  as  it  is  without  God,  he  being  the  peculiar 

Vol.  I.  R 


242  A    COMMENTARY    UPON 

light  and  life  of  the  soul.  And  as  truth  is  united  with  the 
soul  in  apprehending  it,  and  light  with  the  visive  faculty,  so, 
in  order  that  the  soul  may  have  God  as  its  light,  it  must  of 
necessity  be  in  union  Avith  God.  Now  sin  hath  broken  that 
union,  and  so  cut  off  the  soul  from  its  light,  and  plunged  it 
into  spiritual  darkness. 

Hence  all  that  confusion  and  disorder  in  the  soul,  which  is 
ever  the  companion  of  darkness  : — Tohu  vabohu,  as  it  was  at 
first,  when  darkness  was  on  the  face  of  the  deep  (Gen.  i.  2). 
Being  ignorant  of  God  and  of  ourselves,  it  follows  that  we  love 
not  God,  because  we  know  him  not ;  yea,  (though  we  think  it 
a  hard  word,)  we  are  haters  of  God ;  for  not  only  doth  our 
darkness  import  ignorance  of  Him,  but  an  enmity  to  Him,  be- 
cause He  is  light,  and  we  are  darkness.  And  being  ignorant  of 
ourselves,  not  seeing  our  own  vileness,  because  we  are  in  the 
dark,  we  are  pleased  with  ourselves,  and  having  left  God,  do 
love  ourselves  instead  of  God.  Hence  arise  all  the  wickednesses 
of  our  hearts  and  lives,  which  are  no  other  than,  instead  of 
obeying  and  pleasing  God,  a  continual  sacrificing  to  those  Gil- 
lidim,  those  base  dunghill-gods,  our  own  lusts.  For  this,  the 
Apostle  Paul  gives  as  the  root  of  all  evil  dispositions  (2  Tim. 
iii.  2) ;  because,  in  the  first  place,  lovers  of  themselves,  therefore 
covetous,  boasters,  proud,  &c.,  and  lovers  of  pleasures  more 
than  of  God.  And  this  self-love  cannot  subsist  without  gross 
ignorance,  by  which  our  minds  are  so  darkened,  that  we  cannot 
withal  see  what  we  are ;  for  if  we  did,  it  were  not  possible 
but  we  should  be  far  of  another  mind,  very  far  out  of  loving 
and  liking  with  ourselves.  Thus  our  souls  being  filled  with 
darkness,  are  likewise  full  of  uncleanness,  as  that  goes  along 
too  with  darkness;  they  are  not  only  dark  as  dungeons,  but 
withal  filthy  as  dungeons  use  to  be.  So,  (Ephes.  iv.  18,)  f/n- 
derstandimjs  darkened,  alienated  from  the  life  <f  God  ;  and 
therefore,  (it  is  added,  ver.  19,)  they  give  themselves  over  unto 
lascivious aess,  to  ivork  all  undeanncss  ivifh  greediness.  Again, 
in  this  state  they  have  no  light  of  solid  comfort.     Our  great 


THE    FIRST    EPISTLE    OP    PETER,  343 

comfort  here  is  not  in  any  thing  present,  but  in  hope ;  now, 
being  without  Christ,  and  without  God,  we  are  without  hope. 
(Eph.  ii.  12.) 

And  as  the  estate  from  whence  we  are  called  by  grace  is 
worthily  called  darkness,  so  that  to  which  it  calls  us,  deserves  as 
well  the  name  of  light.  Christ,  likewise,  who  came  to  work  our 
deliverance,  is  frequently  so  called  in  Scripture ;  as  John  i.  9, 
That  ivas  the  true  light,  and  elsewhere  ;  not  only  in  regard  of 
his  own  nature,  being  God  equal  with  the  Father,  and  therefore 
lights  as  he  is  God  of  God,  and  therefore  Light  of  Light ;  but 
relatively  to  men,  as  John  i.  4,  That  life  was  the  light  of  men. 
So,  he  is  styled  The  Word,  and  the  Wisdom  of  the  Father,  not 
only  in  regard  of  his  own  knowledge,  but  as  revealing  Him 
unto  us,  (See  John  i.  18,  and  1  Cor.  i.  18,  compared  with 
V.  30.)  And  he  is  styled  by  Malachi,  (ch.  iv.  2,)  The  Sun  of 
Righteousness.  Now,  the  sun  is  not  only  a  luminous  body, 
but  a  luminary,  giving  light  unto  the  world.   (Gen.  i,  15.) 

He  is  our  light,  opposed  to  all  kind  of  darkness.  He  is  so, 
in  opposition  to  the  dark  shadows  of  the  ceremonial  law,  which 
possibly  are  here  meant,  as  part  of  that  darkness  from  which 
the  Apostle  writes  that  these  Jews  were  delivered  also  by  the 
knowledge  of  Christ :  when  he  came,  the  day  broke  and  the 
shadows  flew  away.  He  is  our  light,  as  opposed  likewise  to 
the  darkness  of  the  Gentile  superstitions  and  idolatries ;  there- 
fore these  two  are  joined  by  old  Simeon,  A  light  to  lighten  the 
Gentiles,  and  the  glory  of  his  people  Israel  (Luke  ii.  34). 
And  to  all  who  believe  among  either,  he  is  light  as  opposed  to 
the  ignorance,  slavery,  and  misery,  of  their  natural  estate, 
teaching  them  by  his  spirit  the  things  of  God,  and  reuniting 
them  with  God,  who  is  the  light  of  the  soul.  /  am,  says  he, 
the  light  of  the  world  ;  he  that  foUoiveth  me  shall  not  ivalk  in 
darkness.  (John  viii.  12.) 

And  it  is  that  mysterious  union  of  the  soul  -with  God  in 
Christ,  which  a  natural  man  so  little  understands,  that  is  the 
cause  of  all  that  spiritual  light  of  grace,  that  a  believer  does 
enjoy.     There  is  no  right  knowledge  of  God  to  man  once  fallen 

R  2 


244  A.   COMMENTARY   UPON 

from  it,  but  in  his  Son  ;  no  comfort  in  beholding  God,  but 
througli  Him  ;  nothing  but  just  anger  and  wrath  to  be  seen  in 
God's  looks,  but  through  Him,  in  ichom  He  is  well  pleased. 
The  Gospel  shews  us  the  light  of  the  knowledge  of  the  Glory  of 
God,  but  it  is  in  the  face  of  Jesus  Christ.  (2  Cor.  iv.  6.) 
Therefore,  the  kingdom  of  light,  as  opposed  to  th'at  of  dark- 
ness, is  called  The  kingdom  of  his  dear  Son,  or,  the  Son  of  his 
love.  (Col.  i.  13.) 

There  is  a  spirit  of  light  and  knowledge  flows  from  Jesus 
Christ  into  the  souls  of  believers,  that  acquaints  them  with  the 
mysteries  of  the  kingdom  of  God,  which  cannot  otherwise  be 
known.  And  this  spirit  of  knowledge  is  withal  a  spirit  of  holi- 
ness ;  for  purity  and  holiness  are  likewise  signified  by  this  light. 
He  removed  that  huge  dark  body  of  siri  that  was  betwixt  us 
and  the  Father,  and  eclipsed  Him  from  us.  The  light  of  his 
countenance  sandifieth  by  truth ;  it  is  a  light  that  hath  heat 
with  it,  and  hath  influence  upon  the  affections,  warms  them  to- 
wards God  and  Divine  things.  This  darkness  here  is  indeed 
the  shadow  of  death,  and  they  that  are  without  Christ  are  said, 
till  he  visit  them,  to  sit  in  darkness  and  in  the  shadow  of  death 
(Luke  i.  79)  ;  so,  this  Light  is  life  (John  i.  4)  ;  it  doth  enlighten 
and  enliven,  begets  new  actions  and  motions  in  the  soul.  The 
right  notion  that  a  man  hath  of  things  as  they  are,  works  upon 
him,  and  stirs  him  accordingly  ;  thus  this  light  discovers  a  man 
to  himself,  and  lets  him  see  his  own  natural  filthiness,  makes 
him  loathe  himself  and  fly  from  himself, — run  out  of  himself. 
And  the  excellency  ho  sees  in  God  and  his  Son  Jesus  Christ, 
by  this  new  light,  inflames  his  heart  with  their  love,  fills  him- 
with  estimation  of  the  Lord  Jesus,  and  makes  the  world,  and 
all  things  in  it  that  he  esteemed  before,  base  and  mean  in  his 
eyes.  Then  from  this  light  arise  spiritual  joy  and  comfort, 
which  are  frequently  signified  by  this  expression,  as  in  that 
verse  of  the  Psalmist,  (the  latter  clause  expounds  the  former,) 
Light  is  sown  for  the  righteous.,  and  joy  for  the  upright  in 
heart.  (Psal.  xcvii.  11.)  As  this  kingdom  of  God's  dear  Son, 
that  is,  this  kingdom  of  light,  hath  righteousness  in  it,  so  it 


THE  FIRST  EPISTLE  OP  PETER.  245 

hath  peace  and  joy  in  the  Holy  Ghost.  (Rom.  xiv.  17.)  It  is  a 
false  prejudice  the  world  hath  taken  up  against  religion,  that 
it  is  a  sour,  melancholy  thing  ;  there  is  no  truly  lightsome  com- 
fortable life  but  it.  All  others,  have  they  what  they  will,  live 
in  darkness  ;  and  is  not  that  truly  sad  and  comfortless  ?  Would 
you  think  it  a  pleasant  life,  though  you  had  fine  clothes,  and 
good  diet,  never  to  see  the  sun,  but  still  to  be  kept  in  a  dungeon 
with  them  ?  Thus  are  they  who  live  in  worldly  honour  and 
plenty,  but  still  without  God  ;  they  are  in  continual  darkness, 
with  all  their  enjoyments. 

It  is  true  the  light  of  believers  is  not  here  perfect,  and 
therefore  neither  is  their  joy  perfect ;  it  is  sometimes  over- 
clouded ;  but  the  comfort  is  this,  that  it  is  an  everlasting  light, 
it  shall  never  go  out  in  darkness,  as  it  is  said  (in  Job  xviii.  5) 
the  light  of  the  wicked  shall;  and  it  shall  within  awhile  be 
perfected :  there  is  a  bright  morning  without  a  cloud  that  shall 
arise.  The  Saints  have  not  only  light  to  lead  them  in  their 
journey,  but  much  purer  light  at  home,  an  inheritance  in  light. 
(Col.  i.  12.)  The  land  Avhere  their  inheritance  lieth  is  full  of 
light,  and  their  inheritance  itself  is  light ;  for  the  vision  of  God 
for  ever  is  that  inheritance.  That  city  hath  no  need  of  the 
sun,  nor  of  the  moon,  to  shine  in  it,  for  the  glory  of  the  Lord 
doth  lighten  it,  and  the  Lamb  is  the  light  thereof.  (Rev,  xxi. 
23.)  As  we  said,  that  Tncreated  Light  is  the  happiness  of  the 
soul,  the  beginnings  of  it  are  our  happiness  begun ;  they  are 
beams  of  it  sent  from  above,  to  lead  us  to  the  fountain  and  ful- 
ness of  it.  With  Thee,  says  David,  is  the  fountain  of  life,  and 
in  Thy  light  shcdl  we  see  light.      (Psal.  xxxvi.  9.) 

There  are  two  things  spoken  of  this  Light,  to  commend  it — 
His  marvellous  light ;  that  it  is  after  a  pecuhar  manner  God's, 
and  then  that  it  is  marvellous. 

All  light  is  from  Him,  the  light  is  sense,  and  that  of  reason  ; 
therefore  He  is  called  the  Father  of  lights  (Jam.  i.  17).  But 
this  light  of  grace  is  after  a  peculiar  manner  His,  being  a  light 
above  the  reach  of  nature,  infused  into  the  soul  in  a  superna- 
tural way,  the  light  of  the  elect  world,  where  God  specially  and 


24G  A    COMMENTARY    UPON 

graciously  resides.  Natural  men  may  know  very  much  in 
natural  things,  and,  it  may  be,  may  know  much  in  supernatural 
things,  after  a  natural  manner.  They  may  be  full  of  school- 
divinity,  and  be  able  to  ditscourse  of  God  and  his  Son  Christ, 
and  the  mystery  of  redemption,  ^t.,  and  yet,  they  want  this 
peculiar  light,  by  which  Christ  is  made  known  to  believers. 
They  may  speak  of  him,  but  it  is  in  the  dark  ;  they  sec  him 
not,  and  therefore  they  love  him  not.  The  light  they  have,  is 
as  the  light  of  some  things  that  shine  only  in  the  night,  a  cold 
glow-worm  light,  that  hath  no  heat  with  it  at  all.  Whereas  a 
soul  that  hath  some  of  tJiis  light,  God"'s  peculiar  light,  com- 
mimicatcd  to  it,  sees  Jesus  Christ,  and  loves  and  delights  in 
him,  and  walks  with  him.  A  little  of  this  light  is  worth  a  great 
deal,  yea,  more  worth  than  all  that  other  common,  speculative, 
and  discoursing  knowledge  that  the  greatest  doctors  can  attain 
unto.  It  is  of  a  more  excellent  kind  and  original ;  it  is  from 
Heaven,  and  you  know  that  one  beam  of  the  sun  is  of  more  worth 
than  the  light  of  ten  thousand  torches  together.  It  is  a  pure, 
vmdecaying,  heavenly  light,  whereas  the  other  is  gross  and 
earthly,  (be  it  never  so  great,)  and  lasts  but  awhile.  Let  us 
not  therefore  think  it  incredible,  that  a  poor  unlettered  Chris- 
tian may  know  more  of  God  in  the  best  kind  of  knowledge,  than 
any  the  wisest  and  most  learned  natural  man  can  do ;  for  the 
one  knows  God  only  by  man''s  light,  the  other  knows  Him  by 
His  own  light,  and  that  is  the  only  right  knowledge.  As  the 
sun  cannot  be  seen  but  by  its  own  light,  so  neither  can  God 
be  savingly  known,  but  by  His  own  revealing. 

Now  this  light  being  so  peculiarly  God's,  no  wonder  if  it  be 
marvellous.  The  common  light  of  the  world  is  so,  though, 
because  of  its  commonness,  we  think  not  so  of  it.  The  Lord 
is  marvellous  in  wisdom,  and  in  power  in  all  His  works  of  crea- 
tion and  providence ;  but  above  all,  in  the  workings  of  His 
grace.  This  light  is  unknown  to  the  world,  and  so  marvellous 
in  the  rareness  of  beholding  it,  that  there  be  but  a  few  that  par- 
take of  it.  And  to  them  that  sec  it  is  marvellous ;  because  in 
it  they  sec  so  many  excellent  things  that  they  knew  not  before : 


THE  FIRST  EPISTLE  OF  PETER.  '247 

as  if  a  man  were  born  and  brought  up  till  he  came  to  the  years 
of  understanding,  in  a  dungeon,  wliere  he  had  never  seen  hght, 
and  were  brought  forth  on  a  sudden  ;  or,  not  to  need  that  ima- 
gination, take  the  man  that  was  born  blind,  at  his  first  sight, 
after  Christ  had  cured  him, — what  wonder,  think  we,  would 
seize  upon  him,  to  behold  on  a  sudden  the  beauty  of  this  visi- 
ble world,  especially  of  that  sun,  and  that  light  that  makes  it 
both  visible  and  beautiful !  But  much  more  matter  of  admi- 
ration is  there  in  this  light,  to  the  soul  that  is  brought  newly 
from  the  darkness  of  corrupt  nature  !  Such  persons  see  as  it 
were  a  new  world,  and  in  it  such  wonders  of  the  rich  grace  and 
love  of  God,  such  matchless  worth  in  Jesus  Christ  the  Sun  of 
Righteousness,  that  their  souls  are  filled  with  admiration.  And 
if  this  light  of  grace  be  so  marvellous,  how  much  more  marvel- 
lous shall  the  light  of  glory  be  in  which  it  ends  ! 

Hence,  1.  Learn  to  esteem  highly  of  the  Gospel,  in  which 
this  light  shines  unto  us :  the  Apostle  calls  it,  therefore,  The 
glorious  Gospel.  (2  Cor.  iv.  4.)  Surely  we  have  no  cause  to  be 
ashamed  of  it,  but  of  ourselves,  that  we  are  so  unlike  it. 

2.  Think  not,  you  who  are  grossly  ignorant  of  God,  and  his 
Son  Christ,  and  the  mysteries  of  salvation,  that  you  have  any 
portion  as  yet  in  His  grace;  for  the  first  character  of  His 
renewed  image  in  the  soul,  as  it  was  His  first  work  in  the 
material  world,  is  light.  What  avails  it  us  to  live  in  the  noon- 
day light  of  the  Gospel,  if  our  hearts  be  still  shut  against  it, 
and  so  within  we  be  nothing  but  darkness  ? — as  a  house  that 
is  close  shut  up,  and  hath  no  entry  for  light,  though  it  is  day 
without,  still  it  is  night  vvithin. 

3.  Consider  your  delight  in  the  works  of  darkness,  and  be 
afraid  of  that  great  condemnation.  This  is  the  condemnation 
of  the  world,  that  light  is  come  into  it,  and  men  love  darkness 
rather  than  light.      (John  iii.  19.) 

4.  You  that  are  indeed  partakers  of  this  happy  change,  let 
your  hearts  be  habitations  of  light.  Have  no  felloivship  with 
the  unfruitful  ivorks  of  darkness,  but  rather  reprove  them. 
(Eph.  v.  11.)     Study  much  to  increase  in  spiritual  light  and 


248  A   COMMENTARY    UPON 

knowledge,  and  withal  in  holiness  and  obedience :  if  your  light 
be  tliis  light  of  God,  truly  spiritual  light,  these  will  accompany 
it.  Consider  the  rich  love  of  God,  and  account  His  light 
marvellous,  as  in  itself,  so  in  this  respect,  that  He  hath  be- 
stowed it  on  you.  And  seeing  you  were  once  darkness,  but 
now  are  I'ujlit  in  the  Lord,  I  beseech  you, — nay  the  Apostle, 
and  in  him  the  Spirit  of  God  beseeches  you,  JVulk  as  children 
of  the  light.      (Eph.  v.  8.) 

But  to  proceed  to  speak  to  the  other  parts  of  this  verse,  as 
to  the  Principle  of  this  change,  the  calling  of  God. 

It  is  known  and  confessed  to  be  a  chief  point  of  wisdom  in 
a  man,  to  consider  what  he  is,  from  whom  he  hath  his  being, 
and  to  what  end.  When  a  Christian  hath  thought  on  this 
in  liis  natural  being,  as  he  is  a  man,  he  hath  the  same  to 
consider  over  again  of  his  spiritual  being,  as  he  is  a  Christian, 
and  so  a  new  creature.  And  in  this  notion,  all  the  three  are 
very  clearly  represented  to  him  in  these  words,  1.  What  he  is, 
first,  by  these  titles  of  dignity  in  the  first  words  of  this  verse; 
and  again,  by  an  estate  of  light  in  the  last  clause  of  it.  2. 
Whence  a  Christian  hath  this  excellent  being,  is  very  clearly 
expressed  here.  He  hath  called  you.  That  God,  who  is  the 
author  of  all  kind  of  being,  hath  given  you  this,  called  you 
from  darkness  to  His  marvellous  light.  If  you  be  a  chosen 
generation,  it  is  He  that  hath  chosen  you,  (eh.  i.  2.)  If 
you  be  a  royal  priesthood,  you  know  that  it  is  He  tliat  hath 
anointed  you.  If  a  holy  nation,  He  hatli  sanctified  you. 
(John  xvii.  17.)  If  a  peculiar  or  purchased  people,  it  is  He 
that  hath  bought  you.  (1  Cor.  vi.  20.)  All  are  included  in 
this  calling,  and  they  are  all  one  thing.  3.  To  what  end, — to 
shew  forth  His  praises.  Of  the  first  of  these,  in  all  the  several 
expressions  of  it,  we  have  spoken  before ;  now  are  to  be  con- 
sidered the  other  two. 

He  hath  called  ^ou,.]  Those  who  live  in  the  society,  and 
profess  the  faith  of  Christians,  are  called  unto  light,  the  light 
of  the  Gospel  that  shines  in  the  Church  of  God.  Now,  this  is 
no  small  favour  and  privilege,  while  many  people  are  left  in 


THE   riRST  EPISTLE   OF   PETER.  249 

darhiess  and  in  the  shadow  of  doafh,  to  have  this  light  arise 
upon  us,  find  to  be  in  the  region  of  it,  the  Church,  the  Goshen 
of  the  world ;  for  by  this  outward  light  we  are  invited  to  this 
happy  state  of  saving  inward  light,  and  the  former  is  here  to 
be  understood  as  the  means  of  the  latter.  These  Jews  who 
were  called  to  the  profession  of  the  Christian  faith,  to  whom 
our  Apostle  writes,  were  even  in  that  respect  called  unto  a 
light  hidden  from  the  rest  of  their  nation,  and  from  many  other 
nations  in  the  world :  but  because  the  apostle  doth  undoubtedly 
describe  here  the  lively  spiritual  state  of  true  believers,  there- 
fore this  Calling  doth  further  import  the  effectual  work  of 
conversion,  making  the  daylight  of  salvation,  not  only  without, 
but  within  them,  the  day-star  to  arise  in  their  hearts,  as  he 
speaks,  2  Eph.  i.  19.  When  the  sun  is  arisen,  yet  if  a  man 
be  lying  fast  in  a  dark  prison,  and  in  a  deep  sleep  too,  it  is 
not  day  to  him ;  he  is  not  called  to  light,  till  some  one  open 
the  doors,  and  awake  him,  and  bring  him  forth  to  it.  This 
God  doth,  in  the  calling  here  meant.  That  which  is  here 
termed  Calling,  in  regard  of  the  way  of  God's  working  with 
the  soul,  is,  in  regard  of  the  power  of  it,  called  a  rescuing  and 
bringing  forth  of  the  soul :  so  the  Apostle  St.  Paul  speaks  of 
it  (Col.  i.  ]3)  :  Delivered  from  the  ])oiver  of  darkness,  and 
translated  to  the  kingdom  of  his  dear  Son.  That  delivering 
and  translating  is  this  calling ;  and  it  is  from  the  power  of 
darkness,  a  forcible  power,  that  detains  the  soul  captive.  As 
there  are  chains  of  eternal  darkness  upon  damned  spirits,  which 
shall  never  be  taken  off,  wherein  they  are  said  to  be  reserved 
to  the  judgment  of  the  great  day,  so  there  are  chains  of 
spiritual  darkness  upon  the  unconverted  soul,  that  can  be 
taken  off  by  no  other  hand  but  the  powerful  hand  of  God. 
He  calls  the  sinner  to  come  forth,  and  withal  causes  by  the 
power  of  that  His  voice,  the  bolts  and  fetters  to  fall  off,  and 
enables  the  soul  to  come  forth  into  the  light.  It  is  an  operative 
word  that  effects  what  It  bids,  as  that  in  the  creation,  He  said, 
Let  there  be  light,  and  it  teas  light,  to  which  the  Apostle  hath 
reference,  (2  Cor.  iv.  6,)  when  he  says,  God,  who  commanded 


550  A   COMMENTARY   UPON, 

the  light   to   shine   out   of  darkness,  hath   shined   into   your 
hearts.     God  calls  man.     He  works  with  him  indeed  as  with  a 
reasonable  creature,  but  surely  He  likewise  works  as  Himself, 
as  an  Almighty   Creator.     He  works   strongly,  and  sweetly, 
with  an  Almighty  easiness.     One  man  may  call  another  to  this 
light,  and  if  there  be  no  more  he  may  call  long  enough  to  no 
purpose ;  as  they  tell  of  INIahomet's  miracle  that  misgave, — he 
called  a  mountain  to  come  to  him,  but  it  stirred  not.     But  His 
call,  that  shakes  and  removes  the  mountains,  doth,  in  a  way 
known  to  Himself,  turn  and  wind  the  heart  which  way  He 
pleaseth.     The  voice   of  the   Lord   is  powerful   and  full   of 
majesty.     (Psal.  xxix.  4.)     If  he  speaks  once  to  the  heart,  it 
cannot  choose  but  follow  Him,  and  yet  most  willingly  chooses 
that.     The  workings  of  grace  (as  oil,  to  which  it  is  often 
compared)  do  insensibly  and  silently  penetrate,  and  sink  into 
the  soul,  and  dilate  themselves  through  it.     That  word  of  His 
own  calling,  disentangles  the  heart  from  ail  its  nets,  as  it  did 
the  disciples  from  theirs,  to  follow  Christ.     That  call  which 
brought  St.  Matthew  presently  from  His  receipt  of  custom, 
puts  off  the  heart  from  all  its  customs,  and  receipts  too ;   makes 
it  reject  gains  and  pleasures,  and  all  that  hinders  it,  to  go  after 
Christ.     And  it  is  a  call  that  touches  the  soul  so  as  the  touch 
of  Elijah's  mantle,  that  made  Elisha  follow  him.     Go  back, 
said  he,  for  what  have  I  done  unto  thee  ?     Yet  he  had  done 
so  much  as  made  him  forsake  all  to  go  with  him.      (1  Kings 
xix.  20.)   And  this  every  believer  is  most  ready  to  acknowledge, 
who  knows  what  the  rebellion  of  his  heart  was,  and  what  his 
miserable  love  of  darkness  was,  that  the  gracious  yet  mighty 
call  of  God  was  what  drew  him  out  of  it ;  and  therefore  he 
willingly  assents  to  that  which  is  the  Third  thing  to  be  spoken 
of,  that  it  becomes  him,  as  being  the  End  of  his  Calling,  to  shew 
forth  His  praise,  who  hath  so  mercifully  and   so  powerfully 
called  him,  from  so  miserable,  to  so  happy  an  estate. 

For  1.  This  is  God's  end  in  calling  us,  to  communicate  His 
goodness  to  us,  that  so  the  glory  of  it  may  return  to  Himself. 
The  highest  Agent  cannot  work  but  for  the  highest  end ;  so 


THE  FIRST  EPISTLE  OF  PETER.  25l! 

that,  as  the  Apostle  speaks,  when  God  would  confirm  his 
covenant  by  an  oath,  He  sivare  by  Himself^  because  He  could 
swear  by  no  greater,  so,  in  all  things,  He  must  be  the  end  of 
His  own  actions,  because  there  is  no  greater,  nor  better  end, 
yea,  none  by  infinite  odds  so  great,  or  good.  Particularly  in 
the  calling  and  exalting  of  a  number  of  lost  mankind  to  so  great 
honour  and  happiness,  both  in  designing  that  great  work,  and 
in  performing  it,  He  aims  at  the  opening  up,  and  declaring  of 
His  rich  grace,  for  the  glory  of  it ;  as  the  Apostle  St.  Paul 
tells  us,  once  and  again  (Ephes.  i.  6,  12). 

2.  As  this  is  God's  end  it  ought  to  be  ours,  and  therefore 
ours  because  it  is  His.  And  for  this  very  purpose,  both  here 
and  elsewhere,  are  we  put  in  mind  of  it,  that  we  may  be  true 
to  His  end,  and  intend  it  with  Him.  This  is  His  purpose  in 
calling  us,  and  therefore  it  is  our  great  duty,  being  so  called — ■ 
to  declare  his  praises.  All  things  and  persons  shall  pay  this 
tribute,  even  those  who  are  most  unwilling ;  but  the  happiness 
of  His  chosen,  is,  that  they  are  active  in  it,  others  are  passive 
only.  Whereas  the  rest  have  His  praise  wrested  from  them, 
they  do  declare  it  cheerfully,  as  the  glorious  angels  do.  As 
the  Gospel  brings  them  glad  tidings  of  peace  from  God,  and 
declares  to  them  that  love  and  mercy  diat  is  in  Him,  they 
smother  it  not,  but  answer  it ;  they  declare  it,  and  set  forth  the 
glory  of  it,  with  their  utmost  power  and  skill. 

There  be  in  this  two  things,  1.  Not  only  that  they  speak 
upon  all  occasions  to  the  advantage  of  His  grace,  but  that  the 
frame  of  their  actions  be  such  as  doth  tend  to  the  exalting  of 
God.  And  2,  That  in  those  actions  they  do  intend  this  end, 
or  set  up  this  for  their  aim. 

1.  Their  words  and  actions  being  conformable  to  that  high 
and  holy  estate  to  which  they  are  called,  do  commend  and 
praise  their  Lord,  who  hath  called  them  to  it.  The  virtues 
which  are  in  them,  tell  us  of  His  virtues,  as  brooks  lead  us  to 
their  springs.  When  a  Christian  can  quietly  repose  his  trust 
on  God,  in  a  matter  of  very  great  difficulty,  wherein  there  is 
no  other  thing  to  stay  him,  but  God  alone,  this  declares  that 


^52  A    COMMENTARY   UPON 

there  is  strength  enough  in  God  that  bears  him  up,  that  there 
must  be  in  Him  that  real  abundance  of  goodness  and  truth 
that  the  word  speaks  of  hhii.  Abraham  believed,  and  (jave 
glory  to  God:  (Rom.  iv.  20:)  this  is  what  a  believer  can  do,  to 
declare  the  truth  of  God ;  he  relies  on  it.  He  that  believes, 
sets  to  his  seal  that  God  is  true,  (John  iii.  33.)  So  also  their 
holiness  is  for  His  praise.  ]\Ien  hear  that  there  is  a  God  who 
is  infinitely  holy,  but  they  can  see  neither  Him  nor  His  holi- 
ness ;  yet,  when  they  perceive  some  lineaments  of  it  in  the  faces 
of  His  children,  which  are  in  no  others,  this  may  convince  them 
that  its  perfection,  which  must  be  somewhere,  can  be  no  where 
else  than  in  their  Heavenly  Father.  When  these,  which  are 
His  peculiar  plants,  bring  forth  the  fruits  of  holiness,  which 
naturally  they  yielded  not,  it  testifies  a  supernatural  work  of 
His  hand  who  planted  them ;  and  the  more  they  are  fruitful, 
the  greater  is  His  praise.  Herein,  says  our  Saviour,  is  your 
heavenly  Father  glorified,  that  ye  bring  forth  much  fruit. 
(John  XV.  8.)  Wei'e  it  not  for  the  conscience  of  this  duty  to 
God,  and  possibly  the  necessity  of  their  station  and  calling,  it 
may  be,  some  Christian  had  rather  altogether  lock  up  and  keep 
within  himself  any  grace  he  hath,  than  let  it  appear  at  all,  con- 
sidering some  hazards  which  he  and  it  run  in  the  discovery ; 
and,  it  may  be,  could  take  some  pleasure  in  the  world's  mistakes 
and  disesteem  of  him.  But  seeing  both  piety  and  charity 
require  the  acting  of  graces  in f  converse  with  men,  that  which 
hypocrisy  doth  for  itself,  a  real  Christian  may  and  should  do 
for  God. 

2.  The  other  thing  mentioned,  as  making  up  this  rule,  will 
give  the  difference ;  that  not  only  what  we  speak  and  do 
should  be  such  as  agrees  with  this  end,  but  that  in  so  speaking 
and  doing  our  eye  be  upon  this  end  ;  that  all  our  Christian 
conversation  be  directly  intended  by  us,  not  to  cry  up  our  own 
virtues,  but  to  glorify  God,  and  His  virtues, — to  declare  Hia 
jyraiscs  who  hath  called  us. 

Let  your  light,  says  our  Saviour  (j\lalt.  v.  IC),  shine,  and 
shine  before  men  too ;  that  is  not  forbidden ;  yea,  it  is  com- 


THE    FIRST    EPISTLE    OF    PETER.  253 

mandcd,  but  it  is  thus  commanded,  Let  your  Ihjld  so  sliine 
before  men,  tliaf  they,  sceiiuj  your  (jnod  icorks — yourselves  as 
little  as  may  be,  your  works  more  than  yourselves,  (as  the  sun 
gives  us  its  light,  and  will  scarce  suffer  us  to  look  upon  itself,) 
— viay  glorify — Whom  ?  You  ?  No,  but — your  Father  which 
is  in  Heaven.  Let  your  U<jht  shine,  it  is  given  for  that  pur- 
pose, but  let  it  shine  always  to  the  glory  of  the  FafJier  of 
lights.  Men  that  seek  themselves,  may  share  in  the  same 
public  kind  of  actions  with  you  ;  but  let  your  secret  intention 
(which  God  eyes  most)  sever  you.  This  is  the  impress  that  a 
sincere  and  humble  Christian  sets  upon  all  his  actions,  To  the 
glory  of  God.  He  useth  all  he  hath,  especially  all  his  graces, 
to  His  pi'aise  who  gives  all,  and  is  sorry  he  hath  no  more  for 
this  use,  and  is  daily  seeking  after  more,  not  to  bring  more 
esteem  to  himself,  but  more  honour  to  God.  It  is  a  poor 
booty  to  hunt  after  that,  namely,  an  airy  vain  breath  of  men : 
the  best  things  in  them,  their  solidest  good,  is  altogether 
vanity;  how  much  more  that  which  is  lightest  and  vainest  in 
them  !  This  is  the  mind  that  is  in  every  Christian,  in  all  his 
ways  to  deny  himself,  and  to  be  willing  to  abase  himself  to 
exalt  his  Master  ;  to  be  of  St.  Paul's  temper,  who  regarded 
not  himself  at  all,  honour  or  disiionour,  prison  or  liberty,  life 
or  death,  content  he  was  with  anything,  so  Christ  might  he 
magnified.      (Phil.  i.  20.) 

And  as  every  godly  mind  must  be  thus  affected,  so  especially 
the  ministers  of  the  Gospel,  they  who  are  not  only  called  with 
others  to  partake  of  this  marvellous  light,  but  are  in  a  special 
manner  to  hold  it  forth  to  others.  How  do  pure  affections 
become  them,  and  ardent  desires  to  promote  His  glory  who 
hath  so  called  them  !  A  rush  for  your  praise  or  dispraise  of 
us;  only  receive  Jesus  Christ,  and  esteem  highly  of  him,  and 
it  is  enough.  iVe preacli  not  ourselves,  says  the  Apostle,  but 
Christ  Jesus  the  Lord.  (2  Cor.  iv.  5.)  That  is  our  en-and, 
not  to  catch  either  at  base  gain  or  vain  applause  for  ourselves, 
but  to  exalt  our  Lord  Jesus  in  the  hearts  of  men.  And  to 
those  who  are  so  minded,  there  is  a  reward  abiding  them,  of 


254  A  COMMENTARY  UPON 

such  riches  and  honour  as  they  would  be  very  loth  to  exchange 
for  any  thing  to  be  had  amongst  men. 

But,  in  his  station,  this  is  the  mind  of  every  one  who  loves 
the  Lord  Jesus,  most  heartily  to  make  a  sacrifice  of  himself, 
and  all  he  is  and  hath, — means,  and  esteem,  and  life,  and  all, 
to  His  glory  who  humbled  himself  so  low,  to  exalt  us  to  these 
dignities,  to  make  us  kings  and  priests  unto  God. 

It  is  most  just,  seeing  we  have  our  crowns  from  Him,  and 
that  He  hath  set  them  on  our  heads,  that  we  take  them  in  our 
hands,    and   throw  them  down  before  His  throne.     All  our 
graces  (if  we  have  any)  are  His  free  gift,  and  are  given  as  the 
rich  garments  of  this  spiritual  priesthood,  only  to  attire  us  suit- 
ably for  this  spiritual   sacrifice  of  His  praises  ;  as  the  costly 
vesture  of  the  high  priest  under  the  Law,  was  not  appointed 
to  make  him  gay  for  himself,  but  to  decorate  him  for  his  holy 
service,  and  to  commend,  as  a  figure  of  it,  the  perfect  holiness 
wherewith  our  great  high  priest,  Jesus  Christ,  was  clothed. 
What  good  thing  have  we,  that  is  not  from  the  hand  of  our 
good  God?     And  receiving  all  from  Him,  and  after  a  special 
manner  spiritual  blessings,  is  it  not  reasonable  that  all  we  have, 
but  those  spiritual  gifts  especially,  should  declare  His  praise, 
and  His  only  ?     David  doth  not  grow  big  with  vain  thoughts, 
and  lift  up  himself,  because  God  had  lifted  him  up,  but  exclaims, 
I  will  extol  Thee,  because  thou  hast  lijtedmeup.  (Psal.xxx.  1.) 
The  visible  heavens,  and  all  the  beauty  and  the  lights  in  them, 
speak  nothing  but  His  glory  who  framed  them  ;  (as  the  Psalmist 
teacheth  us,  Psal.  xix.  1  ;)   and  shall  not   these  spiritual  lights, 
His  called  ones,  whom  he  hath  made  lights  so  peculiarly  for 
that  purpose,  these  Stars  in  His  ricjid  liand,  do  it  much  more  ? 
Oh  !  let  it  be  thus  with  us !     The  more  he  gives,  be  still  the 
more  humble,  and  let  Him  have  the  return  of  more  glory,  and 
let  it  go  entire  to  Him  ;  it  is  all  His  due  ;  and  in  doing  thus 
we  shall  still  grow  richer ;  for  where  he  sees  the  most  faithful 
servant,  who  purloins  nothing,  but  improves  all  to  his  Master's 
advantage,  surely,  him  He  will  trust  with  most. 

And  as  it  is  thus  both  most  due  to  God,  and  most  profitable 


THE  FIRST  EPISTLE  OF  PETER.  255 

for  ourselves,  in  all  things  to  seek  His  praises,  so  it  is  the  most 
excellent  and  generous  intent,  to  have  the  same  thought  with 
God,  the  same  purpose  as  His,  and  to  aim  no  lower  than  at 
His  glory  :  whereas  it  is  a  base,  poor  thing  for  a  man  to  seek 
himself  far  below  that  royal  dignity  that  is  here  put  upon 
Christians,  and  that  priesthood  joined  with  it.  Under  the  Law, 
those  who  were  squint-eyed  were  incapable  of  the  priesthood  : 
truly,  this  squinting  out  to  our  own  interest,  the  looking  aside 
to  that,  in  God's  affairs  especially,  so  deforms  the  face  of  the 
soul,  that  it  makes  it  altogether  unworthy  the  honour  of  this 
spiritual  priesthood.  Oh  !  this  is  a  large  task,  an  infinite  task. 
The  several  creatures  bear  their  part  in  this ;  the  sun  says 
somewhat,  and  moon  and  stars,  yea,  the  lowest  have  some  share 
in  it ;  the  very  plants  and  herbs  of  the  field  speak  of  God  ; 
and  yet,  the  very  highest  and  best,  yea,  all  of  them  together, 
the  whole  concert  of  heaven  and  earth,  cannot  shew  forth  all 
His  praise  to  the  full.  No,  it  is  but  a  part,  the  smallest  part 
of  that  glory,  which  they  can  reach. 

We  all  pretend  to  these  dignities,  in  that  we  profess  ourselves 
Christians  ;  but  if  we  have  a  mind  to  be  resolved  of  the  truth 
in  this,  (for  many,  many  are  deceived  in  it !)  we  may,  by  asking 
ourselves  seriously,  and  answering  truly  to  these  questions : 
1st,  Whether  are  my  actions  and  the  course  of  my  life  such  as 
give  evidence  of  the  grace  of  God,  and  so  speak  His  praise  ? 
If  not,  surely  I  am  not  of  this  number  that  God  hath  thus 
called  and  dignified.  And  this  test,  I  fear,  would  degrade 
many.  2dly.  If  my  life  be  somewhat  regular  and  Christian- 
like, yet,  whether  do  I  in  it  all,  singly  and  constantly,  without 
any  selfish  or  sinister  end,  desire  and  seek  the  glory  of  God 
alone.''  Otherwise,  I  may  be  like  this  chosen  generation,  but 
I  am  not  one  of  them.  And  this,  out  of  doubt,  would  make 
the  number  yet  far  less.  Well,  think  on  it ;  it  is  a  miserable 
condition  for  men  either  to  be  grossly  staining  and  dishonour- 
ing the  holy  religion  they  profess,  or,  in  seeming  to  serve  and 
honour  God,  to  be  serving  and  seeking  themselves  ',  it  is  the 
way  to  lose  themselves  for  ever.    Oh !  it  is  a  comfortable  thing 


^56  A  COMMENTARY  UPON 

to  liave  an  upright  mind,  and  to  love  God  for  Himself;  and 
love  seeks  not  its  own  fliimjs.  (1  Cor.  xiii.  5.)  They  are  truly 
happy,  who  make  this  their  work  sincerely,  though  weakly, 
to  advance  the  praises  of  their  God  in  all  things  ;  and  who, 
finding  the  great  imperfection  of  their  best  diligence  in  this 
work  here,  are  still  longing  to  be  in  that  state,  where  they  shall 
do  it  better. 

Yew  10.  Wliieh  in  time  jiast  were  not  a  people,  but  are  now  the  people 
of  God;  which  had  not  obtained  mercy,  but  now  have  obtained  mercy. 

Thk  love  of  God  to  His  children  is  the  great  subject  both  of 
His  word  and  of  their  thoughts;  and  therefore  is  it  that  His 
word  (the  rule  of  their  thoughts,  and  their  whole  lives)  speaks 
so  much  of  that  love,  to  the  very  end  that  they  may  think  much, 
and  esteem  highly  of  it,  and  walk  answerably  to  it.  This  is 
the  scope  of  St.  Paul's  doctrine  to  the  Ephesians,  and  the  top 
of  his  desires  for  them.  (Seech,  iii.  17.)  And  this  is  our 
Apostle's  aim  here.  As  he  began  the  Epistle  with  opposing 
their  election  in  heaven  to  their  dispersion  on  earth,  the  same 
consideration  runs  through  the  whole  of  it.  Here  he  is  repre- 
senting to  them  the  great  fruit  of  that  love,  the  happy  and  high 
estate  to  a\  hich  they  are  called  in  Christ ;  that  the  choosing  of 
Christ  and  of  believers  is  as  one  act,  and  they  as  one  entire 
object  of  it, — one  glorious  Temple,  He  the  foundation  and 
head  corner-stone,  and  they  the  edilicc  ; — one  honourable  fra- 
ternity, He  the  King  of  kings,  and  great  high  priest,  and  they 
likewise  through  him  made  kings  and  priests  unto  God  the 
Father,  a  royal  priesthood;  He  the  Jiijht  of  the  iv  or  Id,  and 
they  through  Him  the  children  of  liyht.  Now  that  this  their 
dignity,  v/hich  shines  so  bright  in  its  own  innate  worth,  may 
yet  appear  the  more,  the  Apostle  here  sets  it  off  by  a  double 
opposition,  first,  of  the  misery  under  which  others  are,  and 
secondly,  of  that  misery  under  which  they  themselves  were 
before  their  calling.  And  this  being  set  on  both  sides,  is  as  a 
dark  shadowing  round  about  their  ha})pincss  here  described, 
setting  off  the  lustre  of  it. 


THE  FIRST  EPISTLE  OF  PETER.  S57 

Their  former  misery,  expressed  in  the  former  verse  by  daih- 
ness,  is  liere  more  fully  and  plainly  set  before  their  view  in 
these  words.  They  are  borrowed  from  the  prophet  Hosea,  (ch. 
ii.  ver.  23,)  Avhere,  as  is  usual  with  the  prophets,  he  is  raised  up 
by  the  Spirit  of  God,  from  the  temporal  troubles  and  deliver- 
ances of  the  Israelites,  to  consider  and  foretel  that  great  restora- 
tion wrought  by  Jesus  Christ,  in  purchasing  a  new  people  to 
Himself,  made  up  both  of  Jews  and  Gentiles  who  believe ;  and 
therefore  the  prophecy  is  fit  and  applicable  to  both.  So  that 
the  debate  is  altogether  needless,  whether  it  concerns  the  Jews 
or  Gentiles  ;  for  in  its  spiritual  sense,  as  relating  to  the  king- 
dom of  Christ,  it  foretels  the  making  of  the  Gentiles,  who  Avere 
not  before  so,  the  'people  of  God,  and  the  recovery  of  the  Jews 
likewise,  who  by  their  apostacies,  and  the  captivities  and  dis- 
persions which  came  upon  them  as  just  punishments  of  those 
apostacies,  were  degraded  from  the  outward  dignities  they  had 
as  the  people  of  God,  and  withal  were  spiritually  miserable 
and  captives  by  nature,  and  so  in  both  respects  laid  equal  with 
the  Gentiles,  and  stood  as  much  in  need  of  this  restitution  as 
they.  St.  Paul  useth  the  passage  concerning  the  calling  of  the 
Gentiles,  Rom.  ix.  25.  And  here,  St.  Peter  writing,  as  is 
most  probable,  particularly  to  the  dispersed  Jews,  applies  it  to 
them,  as  being,  in  the  very  reference  it  bears  to  the  Jews,  truly 
fulfilled  in  those  alone  who  were  believers,  faith  making  them  a 
part  of  the  true  Israel  of  God,  to  which  the  promises  do  pecu- 
liarly belong:  as  the  Apostle  St.  Paul  argues  at  large,  in  the 
ninth  chapter  of  his  Epistle  to  the  Romans. 

Their  former  misery,  and  their  present  happiness,  we  have 
here  under  a  double  expression  :  they  were,  1.  not  a  people,  2. 
destitute  of  mercy.  Not  the  people  of  God,  says  the  Prophet ; 
not  a  people,  says  our  Apostle :  being  not  God's  people,  they 
were  so  base  and  miserable  as  not  to  be  worthy  of  the  name  of 
a  people  at  all ;  as  it  is  taken,  Deut.  xxxii.  21. 

There  is  a  kind  of  being,  a  life  that  a  soul  hath  by  a  peculiar 
union  with  God,  and  therefore,  in  that  sense,  the  soul  without 
God  is  dead,  as  the  body  is  without  the  soul.  (Eph.  ii.  1 .)    Yea, 

Vol.  I.  S 


^58  A    COMMENTARY    UPON 

as  the  body,  separated  from  the  soul,  is  not  only  a  lifeless  lamp, 
but  putrefies,  and  becomes  noisome  and  abominable,  thus  the 
soul,  separated  from  God,  is  subject  to  a  more  loathsome  and 
vile  putrefaction.  (See  Psal.  xiv.  3.)  So  that  men  who  are  yet 
unbelievers,  are  not,  as  the  Hebrews  expressed  death.  IVIulti- 
tudes  of  them  are  not  a  people,  but  a  heap  of  filthy  carcasses. 
Again,  take  our  natural  misery  in  the  notion  of  a  captivity, 
which  was  the  judgment  threatened  against  the  Jews,  to  make 
them  in  this  sense  not  a  2^ooj)Ie ;  therefore  their  captivity  is 
often  spoken  of  by  the  Prophets  as  a  death,  and  their  restora- 
tion as  their  resurrection,  as  Ezek.  xxxvii.  And  as  a  captive 
people  is  civilly  dead,  (as  they  speak,)  so  a  soul  captive  to  sin 
and  the  Prince  of  darkness,  is  spiritually  dead,  wanting  happi- 
ness and  w'ell-being,  which  if  it  never  attain,  it  had  better,  for 
itself,  not  be  at  all.  There  is  nothing  but  disorder  and  confu- 
sion in  the  soul  without  God,  the  affections  hurrying  it  away 
tumultuously. 

Thus,  captive  sinners  are  not ;  they  are  dead ;  they  Avant 
that  happy  being  that  flows  from  God  to  the  souls  which  are 
united  to  Himself,  and,  consequently,  they  must  want  that 
society  and  union  one  with  another,  which  results  from  the 
former,  results  from  the  same  union  that  believers  have  with 
God,  and  the  same  being  that  they  have  in  Him ;  whicli  makes 
them  truly  worthy  to  be  called  a  people,  and  particularly  the 
people  of  God.  His  people  are  the  only  people  in  the  world 
worthy  to  be  called  a  people ;  the  rest  are  but  refuse  and  dross. 
Although  in  the  world''s  esteem,  which  judges  by  its  own  rules 
in  favour  of  itself,  the  people  of  God  be  as  no  body,  no  people, 
a  company  of  silly  creatures:  yea,  we  are  made,  says  tlie  great 
Apostle,  an  the  filth  of  the  ivorld,  and  the  off-scourinf)  of  all 
thiiujs  (1  Cor.  iv.  13)  ;  yet  in  His  account  who  hath  chosen 
them,  who  alone  knows  the  true  value  of  Uiings,  His  people  are 
tJie  only  people,  and  all  the  rest  of  the  world  as  nothiiiy  in  His 
eyes.  He  dignifies  and  beautifies  them,  and  loves  in  them  that 
beauty  which  He  hath  given  them. 

13 at  under  that  term  is  comprised,  not  only  that  new  being 


THE  FIRST  EPISTLE  OF  PETER.  259 

of  believers  in  each  one  of  them  apart,  but  that  tie  and  union 
that  is  amongst  them  as  one  people^  being  incorporated  toge- 
ther, and  hving  under  the  same  government  and  laws,  -without 
which  a  people  are  but  as  the  beasts  of  the  field,  or  the  fishes 
of  the  sea,  and  the  creeping  things  that  have  no  ruler  over 
them,  as  the  Prophet  speaks,  Habak.  i.  14.  That  regular  living 
in  society,  and  union  in  laws  and  policy,  makes  many  men  to  be 
one  people ;  but  the  civil  union  of  men  in  states  and  kingdoms 
is  nothing  comparable  to  the  mysterious  union  of  the  people  of 
God  with  Him,  and  one  with  another.  That  commonwealth 
hath  a  firmer  union  than  all  others.  Believers  are  knit  together 
in  Christ  as  their  Head,  not  merely  as  a  civil  or  political  head 
ruling  them,  but  as  a  natural  head  enlivening  them,  giving 
them  all  one  life.  Men  in  other  societies,  though  well  ordered, 
yet  are  but  as  a  multitude  of  trees,  regularly  planted  indeed, 
but  each  hath  his  own  root ;  but  the  faithful  are  all  branches 
of  one  root.  Their  union  is  so  mysterious,  that  it  is  compared 
to  the  very  union  of  Christ  with  his  Father,  as  it  is  indeed  the 
product  of  it,  (John  xvii.  21.) 

People  of  God.'\  I  ivill  say  to  them,  Thou  art  my  people^ 
and  they  shall  say  Thou  art  my  God.  (Hos.  ii.  23.)  That 
mutual  interest  and  possession  is  the  very  foundation  of  all  our 
comfort.  He  is  the  first  chooser  ;  He  first  says.  My  people  ; 
calls  them  so,  and  makes  them  to  be  so  ;  and  then  they  say.  My 
God.  It  is  therefore  a  relation  that  shall  hold,  and  shall  not 
break,  because  it  is  founded  upon  His  choice  who  changes  not. 
The  tenor  of  an  external  covenant  with  a  people,  (as  the  Jews 
particularly  found,)  is  such  as  may  be  broken  by  man's  unfaith- 
fulness, though  God  remain  faithful  and  true ;  but  the  New 
Covenant  of  grace  makes  all  sure  on  all  hands,  and  cannot  be 
broken  ;  the  Lord  not  only  keeping  His  own  part,  but  likewise 
performing  ours  in  us,  and  for  us,  and  establishing  us,  that  as 
He  departs  not  from  us  first,  so  we  shall  not  depart  from  Him. 
/  ivill  betroth  thee  to  me  for  ever.  It  is  an  indissoluble  mar- 
riage, that  is  not  in  danger  of  being  broken  either  by  divorce 
or  death, 

S  2 


2G0  A  COMMENTAUY  UPON 

My  i^cople.']  There  is  a  treasure  of  instruction  and  comfort 
wrapped  up  in  that  word,  not  only  more  than  the  profane  world 
can  imagine,  (for  they  indeed  know  nothing  at  all  of  it,)  but 
more  than  they  who  are  of  the  number  of  his  people  are  able  to 
conceive, — a  deep  unfathomable.  My  jicojile ;  they  His  por- 
tion, and  He  theirs !  He  accounts  nothing  of  all  the  world 
beside  them,  and  they  of  nothing  at  all  beside  Him.  For  them 
He  continues  the  world.  Many  and  great  are  the  privileges  of 
His  people,  contained  in  that  great  charter,  the  holy  Scriptures, 
and  rich  is  that  land  where  their  inheritance  lies ;  but  all  is  in 
this  reciprocal,  that  He  is  their  God.  All  His  power  and  wis- 
dom are  engaged  for  their  good.  How  great  and  many  soever 
are  their  enemies,  they  may  well  oppose  this  to  all,  He  is  their 
God.  They  are  sure  to  be  protected  and  j)rospered,  and  in 
the  end  to  have  full  victory.  Happy  then  is  that  people  whose 
God  is  the  Lord. 

Which  had  not  obtained  mercy.']  The  mercies  of  the  Lord 
to  His  chosen  are  from  everlastiny  ;  yet  so  long  as  His  decree 
of  mercy  runs  hid,  and  is  not  discovered  to  them  in  the  effects 
of  it,  they  wee  said  not  to  have  received,  or  obtained,  mercy. 
When  it  begins  to  act  and  work  in  their  effectual  calling,  then 
they  find  it  to  be  theirs.  It  was  in  a  secret  way  moving  forward 
towards  them  before,  as  the  sun  after  midnight  is  still  coming 
nearer  to  us,  though  we  perceive  not  its  approach  till  the  dawn- 
ing of  the  day. 

Mercy ^  The  former  word,  the  people  of  God,  teaches  us 
liow  yreat  the  change  is  that  is  wrought  by  the  calling  of  God : 
this  teaches  us,  1.  How/ree  it  is.  The  j)eople  of  God,  that  h 
the  good  attained  in  the  change  :  Obtained  mercy,  that  is  the 
spring  whence  it  flows.  This  is  indeed  implied  in  the  words 
of  the  change ;  of  no  people — such  as  have  no  right  to  such  a 
dignity  at  all,  and  in  themselves  no  disposition  for  it — to  be 
made  His  people,  can  be  owing  to  nothing  but  free  grace,  such 
mercy  as  supposes  nothing,  and  seeks  nothing,  but  misery  in  us, 
and  works  upon  that.  As  it  is  expressed  to  have  been  very  free 
to  this  people  of  the  J  ews,  in  choosing  them  before  the  rest  of 


THE   FIRST   EPISTLE    OF    PETER.  261 

the  world,  (Deut.  vii.  7,  8,)  so  it  is  to  the  spiritual  Israel  of  God, 
and  to  every  one  particularly  belonging  to  that  company.  Why 
is  it  that  He  chooseth  one  of  a  family,  and  leaves  another,  but 
because  it  pleaseth  Him?  He  blofs  out  their  transcjressions 
for  his  own  name's  sake.  (Isa.  xliii.  25.)  And,  2.  As  it  is  free 
mercy,  so  it  is  tender  mernj.  The  word  in  the  Prophet  sig- 
nifies tenderness,  or  bowels  of  compassion ;  and  such  are  the 
mercies  of  our  God  towards  us.  See  Jer.  xxxi.  20;  the  bowels 
of  a  father,  as  it  is  Psal.  ciii.  13;  and  if  you  think  not  that 
tenderness  enough,  those  of  a  mother,  yea,  more  than  a  mother, 
(Isa.  xlix.  15.  3.)  3.  It  is  rich  mercy;  it  dehghts  to  glorify 
itself  in  the  greatest  misery ;  it  pardons  as  easily  the  greatest 
as  the  smallest  of  debts.  4.  It  is  a  constant  unalterable  mercy, 
a  stream  still  running. 

Now  in  both  these  expressions  the  Apostle  draws  the  eyes  of 
believers  to  reflect  on  their  former  misery,  and  to  view  it  toge- 
ther with  their  present  state.  This  is  very  frequent  in  the 
Scriptures.  (See  Ezek.  xvi. ;  Eph.  xxi.  1 ;  1  Cor.  vi.  11,  <^t.) 
And  it  is  of  very  great  use  ;  it  works  the  soul  of  a  Christian  to 
much  humility,  and  love,  and  thankfulness,  and  obedience. 
It  cannot  choose  but  force  him  to  abase  himself,  and  to  magnify 
the  free  grace  and  love  of  God.  And  this  may  be  one  reason 
why  it  pleaseth  the  Lord  to  suspend  the  conversion  of  some  per- 
sons for  many  years  of  their  life,  yea,  to  suffer  them  to  stain 
those  years  with  grievous  and  gross  sins,  in  order  that  the 
riches  and  glory  of  His  grace,  and  the  freeness  of  His  choice, 
may  be  the  more  legible  both  to  themselves  and  others.  Like- 
wise, those  apprehensions  of  the  wrath  due  to  sin,  and  the 
sights  of  hell  as  it  were,  which  he  brings  some  unto,  either  at 
or  after  their  conversion,  make  for  this  same  end.  That  glo- 
rious description  of  the  Neiv  Jerusalem,  Revel,  xxi,  16,  is 
abundantly  delightful  in  itself;  and  yet,  the  fiery  lake  spoken 
of  there,  makes  all  that  is  spoken  of  the  other  sound  much  the 
sweeter. 

But  universally,  all  the  godly  have  this  to  consider,  that 
they  were  strangers  and  enemies  to  God,  and  to  think,  'Whence 


262  A   COMMENTARY    UPON 

was  it  that  I,  a  lump  of  the  same  polluted  clay  with  those  that 
perish,  should  be  taken,  and  purified,  and  moulded  by  the 
Lord's  own  hand  for  a  vessel  of  glory?  Nothing  but  free 
grace  makes  the  difference ;  and  where  can  there  be  love,  and 
praises,  and  service  found  to  answer  this  ?  All  is  to  be  ascribed 
to  the  mercy,  gifts,  and  calling  of  Clirist.  And  his  ministers, 
with  St.  Paul,  acknowledge  that,  because  they  have  received 
mercy,  they  faint  not.   (2  Cor.  iv.  1.) 

But  alas  !  we  neither  enjoy  the  comfort  of  this  mercy  as  ob- 
tained, nor  are  grieved  for  wanting  it,  nor  stirred  up  to  seek 
after  it,  if  not  yet  obtained.  What  do  we  think  ?  Seems  it  a 
small  thing  in  your  eyes  to  be  shut  out  from  the  presence  of 
God,  and  to  bear  the  weight  of  His  wrath  for  ever,  that  you 
thus  slight  his  mercy,  and  let  it  pass  by  you  unregarded  ?  Or 
shall  an  imagined  obtaining  divert  you  from  the  real  pursuit  of 
it  ?  Will  you  be  willingly  deceived,  and  be  your  own  deceivers, 
in  a  matter  of  so  great  importance?  You  cannot  think  too 
highly  of  the  riches  of  Divine  mercy;  it  is  above  all  your 
thoughts;  but  remember  and  consider  this,  that  there  is  a 
peculiar  jjeop/e  of  His  own,  to  whom  alone  all  the  riches  of  it 
do  belong.  And  therefore,  how  great  soever  it  is,  unless  you 
find  yourselves  of  that  number,  you  cannot  lay  claim  to  the 
smallest  share  of  it. 

And  you  are  not  ignorant  a\  hat  is  their  character,  what  kind 
of  people  they  are,  who  have  such  a  knowledge  of  God  as  Him- 
self gives.  They  are  all  taught  of  God,  enlightened  and  sanc- 
tified by  His  Spirit,  a  holy  people,  as  he  is  a  Holy  God :  such 
as  have  the  riches  of  that  Grace  by  which  they  are  saved,  in 
most  precious  esteem,  and  have  their  hearts  by  it  inflamed  with 
His  love,  and  therefore  their  thoughts  taken  up  with  nothing 
so  much  as  studying  how  they  may  obey  and  honour  Him  ; 
rather  choosing  to  displease  all  the  world  than  offend  Him, 
and  accounting  nothing  too  dear,  yea,  nothing  good  enough  to 
do  Him  service.  If  it  be  thus  with  you,  then  you  have  indeed 
ohtainrd  mercy. 

But  if  you  be  such  as  can  wallow  in  the  same  puddle  with 


THE    VIRST    EPISTLE    OF    PETER.  263 

the  profane  world,  and  take  a  share  of  their  ungodly  ways, 
or  if,  though  your  outward  carriage  be  somewhat  more  smooth, 
you  regard  iniquity  in  your  hearts,  have  your  hearts  ardent 
in  the  love  and  pursuit  of  the  world,  but  frozen  to  God ;  if  you 
have  some  bosom  idol  that  you  hide  and  entertain,  and  cannot 
find  in  your  heart  to  part  with  some  one  beloved  sin,  whatsoever 
it  is,  for  all  the  love  that  God  hath  manifested  to  man  in  the 
Son  of  His  lovo,  Jesus  Christ ;  in  a  word,  if  you  can  please 
and  delight  yourself  in  any  way  displeasing  unto  God,  (though 
his  people,  while  they  are  here,  have  spots,  yet  these  are  not 
the  spots  of  his  people  that  I  am  now  speaking  of,)  I  can  give 
you  no  assurance  that  as  yet  you  have  obtained  mercy :  on 
the  contrary,  it  is  certain  that  the  ivrath  of  God  is  yet  abiding 
on  you,  and  if  you  continue  in  this  state,  you  are  in  apparent 
danger  of  perishing  under  it.  You  are  yet  children  of  spiritual 
darkness,  and  in  the  way  to  utter  and  everlasting  darkness. 
Know  ye  Avhat  it  is  to  be  destitute  of  this  mercy  ?  It  is  a  woful 
state,  though  you  had  all  worldly  enjoyments,  and  were  at  the 
top  of  (JUtward  prosperity,  to  be  shut  out  from  the  mercy  and 
love  of  God. 

There  is  nothing  doth  so  kindly  work  repentance,  as  the 
right  apprehension  of  the  mercy  and  love  of  God.  The  beams 
of  that  love  are  more  powerful  to  melt  the  heart,  than  all  the 
flames  of  mount  Sinai,  all  the  threatenings  and  terrors  of  the 
Law.  Sin  is  the  root  of  our  misery ;  and  therefore  it  is  the 
proper  work  of  this  mercy  to  rescue  the  soul  from  it,  both 
from  the  guilt  and  the  power  of  it  at  once.  Can  you  think 
there  is  any  suitableness  in  it,  that  the  peculiar  people  of  God 
should  despise  His  laws,  and  practise  nothing  but  rebellions  ? 
that  those  in  whom  He  hath  magnified  His  mercy  should  take 
pleasure  in  abusing  it  ?  or  that  He  hath  washed  any  with  the 
blood  of  His  Son,  to  the  end  that  they  may  still  wallow  again 
in  the  mire?  As  if  we  were  redeemed  not  from  sin  but  to  sin; 
as  if  we  should  say,  JVe  are  delivered  to  do  all  these  abomina- 
tions, as  the  Prophet  speaks,  Jer.  vii.  10.  Oh  !  let  us  not 
dare  thus  abuse  and  affront  the  free  grace  of  God,  if  we  mean 


264  A   COMMENTARY   UPON 

to  be  saved  by  it ;  but  let  as  many  as  would  be  found  amongst 
those  tliat  obtain  mercy,  walk  as  His  people,  whose  peculiar 
inheritance  is  His  mercy.  And  seeing  this  grace  of  God  hath 
appeared  unto  us,  let  us  embrace  it,  and  let  it  effectually  teach 
us  to  deny  ungodliness  and  woiidhj  lusts.   (Tit.  ii.  11,  12.) 

And  if  you  be  persuaded  to  be  earnest  suitors  for  this  mercy, 
and  to   fly   unto  Jesus,  who  is  the  true  mercy-seat,  then  be 
assured  it  is  yours.     Let  not  the  greatest  guiltiness  scare  you 
and  drive  you  from  it,  but  rather  drive  you  the  more  to  it;  for 
the  greater  the  weight  of  that  misery  is,  under  which  you  lie, 
the  more  need  you  have  of  this  mercy,  and  the  more  will  be 
the  glory  of  it  in  you.     It  is  a  strange  kind  of  argument  used 
by  the  Psalmist,  and  yet  a  sure  one, — it  concludes  well  and 
strongly,    (Psal.  xxv.  7,)   Lord,  pardon  my  iniquity,  for  it  is 
great.     The  soul  oppressed  with  the  greatness  of  its  sin  lying 
heavy  upon  it,  may,  by  that  very  greatness  of  it  pressing  upon 
it,  urge  the  forgiveness  of  it  at  the  hands  of  Free  IMercy.     It  is 
for  thy  name's  sake,— that  makes  it  strong;  the  force  of  the 
inference  lies  in  that.     Thou  art  nothing,  and  Morse  than  no- 
thing?    True;    but  all  that   ever  obtained   this  mercy  were 
once  so :  they  Avere  nothing  of  all  that  which  it  hath  made  them 
to  be ;   they  were  not  a  j)eople,  had  no  interest  in  God,  were 
strangers  to  mercy,  yea,  heirs  of  wrath ;    yea,  they  had  not 
so  much  as  a  desire  after  God,  until  this  mercy  prevented  them, 
and   shewed   itself  to   them,  and  them  to  themselves,  and  so 
moved  them  to  desire  it,  and  caused  them  to  find  it,  caught 
hold  on  them  and  plucked  them  out  of  the  dungeon.    And  it  is 
unquestionably  still  the  same  mercy,  and  fails  not;  ever  expend- 
ing, and  yet  never  all  spent,  yea,  not  so  much  as  at  all  dimi- 
nished ;  flowing,  as  the  rivers,  from  one  age  to  another,  serving 
each  age  in  the  present,  and  yet  no  whit  the  less  to  those  that 
come  after.     He  who  exercises  it  is  The  LORD,  forgiving 
iniquity,  transgression,  and  sin  to  all  that   come  unto   Him, 
and  yet  still  keeping  mercy  for  thousands  that  come  after. 

You   who  have  obtained  this  mercy,  and  have  the  seal  of  it 
within  you,  it  will  certainly  conform  your  hearts  to  its  own 


THE  FIRST  EPISTLE  OF  PETER.  265 

nature ;  it  will  work  you  to  a  merciful  compassionate  temper  of 
mind  to  the  souls  of  others  who  have  not  yet  obtained  it.  You 
will  indeed,  as  the  Lord  doth,  hate  sin  ;  but  as  He  doth  likewise, 
you  will  pity  the  sinner.  You  will  be  so  far  from  misconstruing 
and  grumbling  at  the  long-suffering  of  God,  (as  if  you  would 
have  the  bridge  cut  because  you  are  over,  as  St.  Augustine 
speaks,)  that,  on  the  contrary,  your  great  desire  will  be  to 
draw  others  to  partake  of  the  same  mercy  with  you,  knowing 
it  to  be  rich  enough  ;  and  you  will,  in  your  station,  use  your 
best  diligence  to  bring  in  many  to  it,  from  love  both  to  the 
souls  of  men  and  to  the  glory  of  God. 

And  withal,  you  will  be  still  admiring  and  extolling  this 
mercy,  as  it  is  manifested  unto  yourselves,  considering  what  it 
is,  and  what  you  were  before  it  visited  you.  The  Israelites 
confessed,  (at  the  offering  of  the  first  fruits,)  to  set  off"  the 
bounty  of  God,  A  Syrian  ready  to  perish  was  my  father ; 
they  confessed  their  captivity  in  Egypt :  but  far  poorer  and 
baser  is  our  natural  condition,  and  far  more  precious  is  that 
land,  to  the  possession  of  which  this  free  mercy  bringeth  us. 

Do  but  call  back  your  thoughts,  you  that  have  indeed  es- 
caped it,  and  look  back  into  that  pit  of  misery  whence  the  hand 
of  the  Lord  hath  drawn  you  out,  and  you  cannot  fail  to  love 
Him  highly,  and  still  kiss  that  gracious  hand,  even  Avhile  it  is 
scourging  you  with  any  affliction  Avhatsoever  ;  because  it  hath 
once  done  this  for  you,  namely,  plucked  you  out  of  everlasting 
destruction.  So  David,  (Psal.  xl.  23,)  as  the  thoughts  of  this 
change  will  teach  us  to  praise.  He  hath  brought  me  up  out  of 
an  horrible  pit:  then  follows,  He  hath  put  a  new  song  in  my 
mouth,  even  praise  unto  our  God  ;  not  only  redeemed  me  from 
destruction,  but  withal  crowned  mc  with  glory  and  honour, 
(Psal.  ciii.  4.)  He  not  only  doth  forgive  all  our  debts,  and  let 
us  out  of  prison,  but  enriches  us  with  an  estate  that  cannot  be 
spent,  and  dignifies  us  with  a  crown  that  cannot  wither,  made 
up  of  nothing  of  ours.  These  tvvo  considerations  will  stretch 
and  tune  the  heart  very  high,  namely,  from  what  a  low  estate 
Grace  brings  a  man,  and  how  high  it  doth  exalt  him  ;  in  what 


266  A   COMMENTARY   UPON 

a  beggarl}^,  vile  condition  the  Lord  finds  us,  and  yet,  that  He 
doth  not  only  free  us  thence,  but  puts  such  dignities  on  us. 
He  raises  up  the  poor  out  of  the  dust,  and  lifts  the  needy  out 
of  the  dunijhill,  that  he  may  set  him  with  j^rinces,  even  with  the 
jmnees  of  his  p)Pople.  (Psal.  cxiii.  7.)  Or,  as  Joshua  the 
priest  was  stripped  of  his  filthy  garments,  and  had  a  fair  mitre 
set  upon  his  head,  (Zcch.  iii.  3 — 5,)  so  those  of  this  Priest- 
hood are  dealt  withal. 

Now,  that  we  may  be  the  deeper  in  the  sense  and  admira- 
tion of  this  mercy,  it  is  indeed  our  duty  to  seek  earnestly  after 
the  evidence  and  strong  assurance  of  it ;  for  things  work  on  us 
according  to  our  notice  and  apprehensions  of  them,  and  there- 
fore, the  more  right  assurance  Ave  have  of  mercy,  the  more 
love,  and  thankfulness,  and  obedience,  will  spring  from  it. 
Therefore  it  is  that  the  Apostle  here  represents  this  great  and 
happy  change  of  estate  to  Christians,  as  a  thing  that  they  may 
know  concerning  themselves,  and  that  they  ought  to  seek  the 
knowledge  of,  that  so  they  may  be  duly  affected  with  it.  And 
it  is  indeed  a  happy  thing,  to  have  in  the  soul  an  extract  of 
that  great  archive  and  act  of  grace  towards  it,  that  hath  stood 
in  Heaven  from  eternity.  It  is  surely  both  a  very  comfortable 
and  very  profitable  thing,  to  find  and  to  read  clearly  the  seal 
of  mercy  upon  the  soul,  which  is  holiness,  that  by  which  a 
man  is  marked  by  God  as  a  part  of  his  peculiar  possession 
that  He  hath  chosen  out  of  the  world.  And  when  we  per- 
ceive any  thing  of  this,  let  us  look  back,  as  here  the  Apostle 
would  have  us  to  do,  and  reflect  how  God  has  called  us  from 
darkness  to  His  marvellous  liyht. 

Ver.  1 1 ,  Dearly  beloved,  I  beseech  you,  as  strangers  and  pilgrims,  abstain 
from  fleshly  lusts,  which  war  against  the  soul. 

The  right  spiritual  knowledge  that  a  Christian  hath  of  God 
and  of  himself,  differenceth  itself  from  whatsoever  is  likest  to 
it,  by  the  power  and  influence  it  hath  upon  the  heart  and  life. 
And  in  this  it  hath  the  lively  impression  of  that  doctrine  of 
the   Holy   Scriptures  that  teaches  it ;  wherein  we  still  find 


THE    FIRST    EPISTLE    OF    PETER.  267 

throughout,  that  tlie  high  mysteries  of  rchgion  are  accom- 
panied with  y^ractical  truths,  which  not  only  agree  with  them, 
but  are  drawn  out  of  them,  and  not  violently  drawn,  but  na- 
turally flowing  from  them,  as  pure  streams  from  a  pure  spring. 
Thus,  in  this  Epistle,  we  find  the  Apostle  intermixing  his 
divine  doctrine  with  most  useful  and  practical  exhortations, 
ch.  i.,  V.  13,  22:  and  in  the  beginning  of  this  chapter  again; 
and  now  in  these  words. 

And  upon  this  model  ought  both  the  ministers  of  the  Gospel 
to  form  their  preaching,  and  the  hearers  their  ear.  Ministers 
are  not  to  instruct  only,  or  to  exhort  only,  but  to  do  both.  To 
exhort  men  to  holiness  and  the  duties  of  a  Christian  life,  with- 
out instructing  them  in  the  doctrine  of  faith,  and  bringing 
them  to  Jesus  Christ,  is  to  build  a  house  without  a  founda- 
tion. And  on  the  other  side,  to  instruct  the  mind  in  the 
knowledge  of  Divine  things,  and  neglect  the  pressing  of  that 
practice  and  power  of  godliness,  which  is  the  undivided  com- 
panion of  true  faith,  is  to  forget  the  building  that  ought  to  be 
raised  upon  that  foundation  once  laid,  which  is  likewise  a  point 
of  very  great  folly.  Or  if  men,  after  laying  that  right  founda- 
tion, do  proceed  to  the  superstructure  of  vain  and  empty  specu- 
lations, it  is  but  to  build  hay  and  stubble,  instead  of  those  solid 
truths  that  direct  the  soul  in  the  way  to  happiness,  which  are 
of  more  solidity  and  worth  than  gold,  and  silver,  and  jyrecious 
stones.  (1  Cor.  iii.  12.)  Christ,  and  the  doctrine  that  reveals 
him,  is  called  by  St.  Paul,  the  mystery  of  the  faith,  (1  Tim. 
iii.  9,)  and  (ver.  16)  the  mystery  of  (jodliness :  as  Christ  is 
the  object  of  faith,  so  is  he  the  spring  and  fountain  of  godliness. 
The  Apostle  having,  we  see,  in  his  foregoing  discourse  unfolded 
the  excellency  of  Christ  in  him,  proceeds  here  to  exhort  them 
to  that  pure  and  spiritual  temper  of  mind  and  course  of  life, 
that  becomes  them  as  Christians. 

Those  hearers  are  to  blame,  and  do  prejudice  themselves, 
who  are  attentive  only  to  such  words  and  discourse  as  stir  the 
affections  for  the  present,  and  find  no  relish  in  the  doctrine  of 
faith,  and  the  unfolding  of  those  mysteries  that  bear  the  whole 


268  A    COMMENTARY   UPON 

Avclo-lit  of  relioion,  beinfj  the  ground  both  of  all  Christian  obe- 
dience,  and  all  exhortations  and  persuasives  to  it.  Those  tem- 
porary, sudden  stirrings  of  the  afFeclions,  without  a  rightly- 
informcd  mind,  and  some  measure  of  due  knowledge  of  God  in 
Christ,  do  no  good.  It  is  the  wind  of  a  word  of  exhortation 
that  stirs  them  for  the  time  against  their  lusts,  but  the  first 
wind  of  temptation  that  comes,  carries  them  away  ;  and  thus 
tlie  mind  is  but  tossed  to  and  fro,  like  a  wave  of  the  sea,  with 
all  kind  of  winds,  not  being  rooted  and  ijroiinded  in  the  faith  ^ 
of  Christ,  (as  it  is  Col.  ii.  7,)  and  so,  not  rooted  in  the  love  of 
Christ,  (Eph.  iii.  17,)  which  are  the  conquering  graces  that 
subdue  unto  a  Christian  his  lusts  and  the  world.  (See  1  John 
V.  4  ;  2  Cor,  v.  14,  15.)  Love  makes  a  man  to  be  dead  to 
himself  and  to  the  world,  and  to  live  to  Christ  who  died  for  him. 

On  the  other  part,  they  are  no  less,  yea,  more  to  blame,  who 
are  glad  to  have  their  minds  instructed  in  the  mysteries  of  the 
Christian  faith,  and  out  of  a  mere  natural  desire  to  know,  are 
curious  to  hear  such  things  as  inform  them  :  but  when  it  comes 
to  the  urging  of  holiness  and  mortifying  their  lusts,  these  are 
hard  sayimjs, — they  had  rather  there  Avere  some  way  to  re- 
ceive Christ  and  retain  their  lusts  too,  and  to  bring  them  to 
agreement.  To  hear  of  the  mercies  of  God,  and  the  dignities 
of  his  people  in  Christ,  is  very  pleasing  ;  but  to  have  this  fol- 
low upon  it,  ylbslain  from  fleshly  lusts,  this  is  an  importune, 
troublesome  discourse.  But  it  must  be  so  for  all  that :  those 
Avho  will  share  in  that  mercy  and  happiness,  must  abstain  from 
fleshly  lusts. 

Dearly  beloved,  I  beseech  you-l  There  is  a  faculty  of  re- 
proving required  in  the  ministry,  and  sometimes  a  necessity  of 
very  sharp  rebukes,  cutting  ones.  They  who  have  much  of 
the  spirit  of  meekness,  may  have  a  rod  by  them  too,  to  use 
upon  necessity.  (1  Cor.  iv.  21.)  But  surely  the  way  of  meek- 
ness is  that  they  use  most  willingly,  as  the  Ajx)stle  there  im- 
plies ;  and  out  of  all  question,  with  ingenuous  minds,  the  mild 
way  of  sweet  entreaties  is  very  forcible  ;  as  oil  that  penetrates 
and  .sinks  in  insensibly,  or,  (to  use  that  known  resemblance,) 


THE  FIRST  EPISTLE  OF  PETER.  9.69 

they  prevail  as  the  sun-beams,  which,  without  any  noise,  made 
tlie  traveller  cast  his  cloak,  which  all  the  blustering  of  tlie 
wind  could  not  do,  but  made  him  rather  gather  it  closer,  and 
bind  it  faster  about  him.  We  see  the  Apostles  are  frequent 
in  this  strain  of  entreaties,  /  beseech  you,  as  Rom.  xii.  1.  Now 
this  word  of  entreaty  is  strengthened  much  by  the  other. 
Dearly  beloved.  Scarcely  can  the  harshest  reproofs,  much 
less  gentle  reproofs,  be  thrown  back,  that  have  upon  them  the 
stamp  of  love.  That  Avhich  is  known  to  come  from  love,  can- 
not readily  but  be  so  received  too.  And  it  is  thus  expressed 
for  that  very  purpose,  that  the  request  may  be  the  more  wel- 
come :  Beloved.  It  is  the  advice  of  a  friend,  one  that  truly 
loves  you,  and  aims  at  nothing  in  it  but  your  good.  It  is  be- 
cause I  love  you,  that  I  entreat  you,  and  entreat  you  as  you 
love  yourselves,  to  abstain  from  fleshly  lusts  that  ivar  against 
your  souls.  And  what  is  our  purpose  when  we  exhort  you  to 
believe  and  repent,  but  that  you  may  be  happy  in  the  forgive- 
ness of  your  sins  ?  Why  do  we  desire  you  to  embrace  Christ, 
but  that  through  Him  ye  may  have  everlasting  life  ?  Howso- 
ever you  take  these  things,  it  is  our  duty  incessantly  to  put 
you  in  mind  of  them ;  and  to  do  it  with  much  love  and  ten- 
derness of  affection  to  your  souls ;  not  only  pressing  you  by 
frequent  warnings  and  exhortings,but  also  by  frequent  prayers 
and  tears  for  your  salvation. 

Abstain.']  It  was  a  very  wise  abridgment  that  Epictetus 
made  of  philosophy  into  those  two  words.  Bear  and  forbear. 
These  are  truly  the  two  main  duties  that  our  Apostle  recom- 
mends to  his  Christian  brethren  in  this  Epistle.  It  is  one 
and  the  same  strength  of  spirit,  that  raises  a  man  above  both 
the  troubles  and  pleasures  of  the  world,  and  makes  him  despise 
and  trample  upon  both. 

We  have  first  briefly  to  explain  what  these  fleshly  lusts 
mean ;  then,  to  consider  the  exhortation  of  ahstainimj  from 
them. 

Unchaste  desires  are  particularly  called  by  this  name  indeed, 
but  to  take  it  for  these  only  in  this  place,  is  doubtless  too  nar- 


2T0  A  COMMENTARY  UPON 

row.  That  M-hich  seems  to  be  tlie  true  sense  of  it  here,  takes 
in  all  undue  desires  and  use  of  earthly  things,  and  all  the  cor- 
rupt affections  of  our  carnal  minds. 

Now  In  that  sense,  these  fleshly  lusts  comprehend  a  great 
part  of  the  body  of  sin.  All  those  three,  which  St.  John 
speaks  of,  (1  Epis.  ii.  16,)  the  world's  accursed  trinity,  are  in- 
cluded under  this  name  here  of  fleshhj  lusts.  A  crew  of  base, 
imperious  masters  they  arc,  to  which  the  natural  man  is  a 
slave;  servimj  divers  lusts,  (Tit.  iii.  3.)  Some  are  more  ad- 
dicted to  the  service  of  one  kind  of  lust,  some  to  that  of  ano- 
ther ;  but  all  are  in  this  unhappy,  that  they  are  strangers,  yea, 
enemies  to  God,  and,  as  the  brute  creatures,  servants  to  their 
flesh;— either  covetous,  like  the  beasts  of  the  field,  with  their 
eye  still  upon  the  earth,  or  voluptuous,  swimming  in  pleasures, 
as  fishes  in  the  sea,  or  like  the  fowls  of  the  air,  soarino-  in  vain 
ambition.  All  the  strifes  that  are  raised  about  these  things, 
all  malice  and  mvyings,  all  bitterness  and  exil-speahing, 
(Eph.  iv.  31,)  which  are  works  of  the  flesh,  and  tend  to  the 
satisfying  of  its  wicked  desires,  we  are  here  entreated  to  abstain 
from. 

To  abstain  from  these  lusts,  is,  to  hate  and  fly  from  the 
very  thoughts  and  first  motions  of  them  ;  and  if  sur])rised  by 
these,  yet  to  kill  them  there,  that  they  bring  not  forth  ;  and 
to  suspect  ourselves  even  in  those  things  that  are  not  sinful, 
and  to  keep  afar  off*  from  all  inducements  to  those  polluted 
ways  of  sin. 

In  a  word,  we  are  to  abstain  not  only  from  the  serving  of 
our  flesh  in  things  forbidden,  as  unjust  gain  or  unlawful  plea- 
sures, but  also  from  immoderate  desire  of,  and  delightino-  in, 
any  earthly  thing,  although  it  may  be  in  itself  lawfully,  yea, 
necessarily  in  some  degree,  desired  and  used.  Yea,  to  have 
any  feverish,  pressing  thirst  after  gain,  even  just  gain,  or  after 
earthly  delights,  though  lawful,  is  to  be  guilty  of  those  fleshly 
lusts,  and  a  thing  very  unbeseeming  the  dignity  of  a  Christian. 
To  see  them  that  are  chAhed  in  scarlet,  embracing  a  dungJiill, 
(Lam.  iv.  4,)  is  a  strange  sight.     Therefore  the  Apostle  hav- 


THE  FIRST  EPISTLE  OF  PETER.  271 

ing  SO  cleared  that  immediately  before,  hath  the  better  reason 
to  require  this  of  them,  that  they  abstain  from  fleshly  lusfs. 

liet  their  own  slaves  serve  them ;  you  are  redeemed  and  de- 
livered from  them,  a  free  people,  yea,  kings;  and  suits  it  with 
royal  dignity  to  obey  vile  lusts  ?  You  are  priests  consecrated 
to  God,  and  will  you  tumble  yourselves  and  your  precious  gar- 
ments in  the  mire?  It  w^as  a  high  speech  of  a  heathen,  7'hat  he 
was  greater,  and  horn  to  greater  things,  than  to  be  a  servant 
to  his  body.  How  much  more  ought  he  who  is  born  again  to 
say  so,  being  born  heir  to  a  crown  that  fadeth  not  away ! 

Again,  as  the  honour  of  d  Christian's  estate  is  far  above  this 
baseness  of  serving  his  lusts,  so  the  happiness  and  pleasantness 
of  his  estate  set  him  above  the  need  of  the  pleasures  of  sin. 
The  Apostle  said  before.  If  ye  have  tasted  that  the  Lord  is 
gracious,  desire  the  sincere  milk  of  the  word;  desire  that 
word  wherein  ye  may  taste  more  of  His  graciousness.  And  as 
that  exhortation  fitly  vn-geth  the  appetite's  desire  of  the  word, 
so  it  strongly  persuades  to  this  abstinence  from  fleshly  lusts ; 
yea,  to  the  disdain  and  loathing  of  them.  If  you  have  the 
least  experience  of  the  sweetness  of  His  love,  if  you  have  but 
tasted  of  the  crystal  river  of  His  pleasures,  the  muddy  pud- 
dle-pleasures of  sin  will  be  hateful  and  loathsome  to  you ; 
yea,  the  very  best  earthly  delights  will  be  disrelished,  and  will 
seem  unsavoury  to  your  taste.  The  imbittering  of  the  breasts 
of  the  world  to  the  godly,  by  afflictions,  doth  something  indeed 
towards  weaning  them  from  them  ;  but  the  breasts  of  conso- 
lation, that  are  given  them  in  their  stead,  wean  much  more 
effectually. 

The  true  reason  why  we  remain  servants  to  these  lusts,  some 
to  one,  some  to  another,  is,  because  w^e  are  still  strangers  to 
the  love  of  God  and  those  pure  pleasures  that  are  in  Him. 
Though  the  pleasures  of  this  earth  be  poor  and  low,  and  most 
unworthy  our  pursuit,  yet  so  long  as  men  know  no  better,  they 
will  stick  by  those  they  have,  such  as  they  arc.  The  philoso- 
pher gives  this  as  the  reason  why  men  are  so  much  set  upon 
sensual  delights,  because  they  know  not  the  higher  pleasures 


S72  A  COMMENTARY  UTOX 

that  are  proper  to  the  soul ;  and  they  must  have  it  some  way. 
It  is  too  often  in  vain  to  speak  to  men  in  this  strain,  to  follow 
them  with  the  Apostle's  entreaty,  I  beseech  you,  abstain  from 
fleshly  lusts,  unless  they  wlio  are  spoken  to  be  such  as  he 
speaks  of  in  the  former  words,  such  as  have  obtained  mercy, 
and  have  tasted  of  the  ' yraciousness  and  love  of  Christ,  ivhose 
loves  are  better  than  ivine.  (Cant.  i.  2.)  Oh  that  we  would 
seek  the  knowledge  of  this  love !  for,  seeking  it,  we  should 
find  it ;  and  finding  it,  there  would  need  no  force  to  pull  the 
delights  of  sin  out  of  our  hands ;  we  should  throw  them  away 
of  our  own  accord. 

Thus  a  carnal  mind  prejudices  itself  against  religion,  when 
it  hears  that  it  requires  an  abstinence  from  fleshly  lusts,  and 
bereaves  men  of  their  mirth  and  delight  in  sin ;  but  they  know 
not  that  it  is  to  make  way  for  more  refined  and  precious  delights. 
There  is  nothing  of  this  kind  taken  from  us,  but  by  a  very 
advantageous  exchange  it  is  made  up.  In  the  world  ye  shall 
have  affliction,  but  in  me  ye  sJicdl  have  j^^dc^-  Is  not  want  of 
the  world's  peace  abundantly  paid  with  peace  in  Christ  ?  Thus, 
fleshly  lusts  are  cast  out  of  the  hearts  of  believers  as  rubbish 
and  trash,  to  make  room  for  spiritual  comforts,  "We  are 
haiTcd  fdloicsJiip  with  tlie  unfruilful  icorlcs  of  darkness,  to  the 
end  that  we  may  have  fellowship  with  God  and  his  Son  Jesus 
Christ.  (1  John  i.  3,  7.)  This  is  to  make  men  eat  Angers 
food  indeed,  as  was  said  of  the  manna.  The  serving  of  the 
flesh  sets  man  below  himself,  down  amongst  the  beasts ;  but 
the  consolations  of  the  S})irit,  and  communion  with  God,  raise 
him  above  himself,  and  associate  him  with  the  angels.  But  let 
us  speak  to  the  Apostle's  own  dissuasives  from  these  lusts, 
taken,  1.  From  the  condition  of  Christians;  2.  From  the  con- 
dition of  those  lusts. 

1.  From  the  condition  of  Christians:  As  strangers.  These 
dispersed  Jews  were  strangers  scattered  in  chvers  countries,  (ch.  i. 
ver.  1,)  but  that  is  not  intended  here ;  they  are  called  strangers 
in  that  spiritual  sense  which  a])phe.sin  cuinmou  to  all  the  saints. 
Possibly,  in  calling  them  thus,  he  alludes  to  the  outward  dis- 


THE  FIRST  ETTSTLE  OF  PETER.  273 

persion,  but  means,  by  the  allusion,  to  express  their  spiritual 
alienation  from  the  world,  and  interest  in  the  New  Jerusalem. 
And  this  he  uses  as  a  very  pertinent  enforcement  of  his  ex- 
hortation. Whatsoever  others  do,  the  serving  of  the  flesh,  and 
love  of  the  world,  are  most  incongruous  and  imseemly  in  you. 
Consider  what  you  are.  If  you  were  citizens  of  tliis  world, 
then  you  might  drive  the  same  trade  with  them,  and  follow  the 
same  lusts ;  but  seeing  you  arc  chosen  and  called  out  of  this 
world,  and  invested  into  a  new  society,  made  free  of  another 
city,  and  are  therefore  here  but  travellers  passing  through  to 
your  own  country,  it  is  very  reasonable  that  there  be  this 
diiFerence  betwixt  you  and  the  world,  that  while  they  live  as 
at  home,  your  carriage  be  such  as  becomes  strangers  ;  not 
glutting  yourselves  with  their  pleasures,  not  surfeiting  upon 
their  delicious  fruits,  as  some  unwary  travellers  do  abroad,  but 
as  wise  strangers,  living  warily  and  soberly,  and  still  minding 
most  of  all  your  journey  homewards,  suspecting  dangers  and 
snares  in  your  way,  and  so  walking  with  holy  fear  (as  the 
Plebrew  word  for  a  stranger  imports). 

There  is,  indeed,  a  miserable  party  even  Avithin  a  Christian : 
the  remainder  of  corruption,  that  is  no  stranger  here,  and 
therefore  keeps  friendship  and  correspondence  with  the  world, 
and  will  readily  betray  him  if  he  watch  not  the  more.  So  that 
he  is  not  only  to  fly  the  i^ollutions  of  the  world  that  are  round 
about  him,  and  to  choose  his  steps  that  he  be  not  insnared  from 
without ;  but  he  is  to  be  upon  a  continual  guard  against  the 
lusts  and  corruption  that  are  yet  within  himself,  to  curb  and 
control  them,  and  give  them  resolute  and  flat  refusals  when 
they  solicit  him,  and  to  stop  up  their  essays  and  opportunities 
of  intercourse  with  the  world,  and  such  things  as  nourish 
them,  and  so  to  do  what  he  can  to  starve  them  out  of  the  holds 
they  keep  within  him,  and  to  strengthen  that  new  nature  which 
is  in  him ;  to  live  and  act  according  to  it,  though,  in  doing  so, 
he  shall  be  sure  to  live  as  a  stranger  here,  and  a  despised, 
mocked,  and  hated  stranger. 

And  it  is  not,  on  the  whole,  the  worse  that  it  should  be  so. 

Vol.  I.  T 


274  A  COMMENTARY    UPON 

If  men  in  foreign  countries  be  subject  to  forget  tbeir  OAvn  at 
any  time,  it  is  surely  when  tliey  are  most  kindly  used  abroad, 
and  are  most  at  their  ease  :  and  thus  a  Christian  may  be  in 
some  danger  when  lie  is  best  accommodated,  and  hath  most  of 
the  smiles  and  caresses  of  the  world  ;  so  that  though  he  can 
never  wholly  forget  his  home  that  is  above,  yet  his  thoughts 
of  it  will  be  less  frequent,  and  his  desires  of  it  less  earnest,  and 
it  may  be,  he  may  insensibly  slide  into  its  customs  and  habits, 
as  men  will  do  that  are  well  seated  in  some  other  country.  But 
by  the  troubles  and  unfriendliness  of  the  world  he  gains  this, 
that  when  they  abound  most  upon  him,  he  then  feels  himself  a 
stranger,  and  remembers  to  behave  as  such,  and  thinks  often 
with  much  delight  and  strong  desires  on  his  own  country,  and 
the  rich  and  sure  inheritance  that  lies  there,  and  the  ease  and 
rest  he  shall  have  when  he  comes  thither. 

And  this  will  persuade  him  strongly  to  fly  all  polluted  ways 
and  lusts,  as  fast  as  the  world  follows  them.  It  will  make  him 
abhor  the  pleasures  of  sin,  and  use  the  allowable  enjoyments  of 
this  earth  warily  and  moderately,  never  engaging  his  heart  to 
them  as  Avorldlings  do,  but  always  keeping  that  free, — free 
from  that  earnest  desire  in  the  pursuit  of  worldly  things,  and 
that  deep  delight  in  the  enjoyment  of  them,  which  the  men  of 
the  earth  bestow  upon  them.  There  is  a  diligence  in  his  calling, 
and  a  prudent  regard  of  his  afl'airs,  not  only  permitted  to  a 
Christian,  but  recpiired  of  him.  Eut  yet,  in  comparison  of 
his  great  and  hl<jli  calliinj,  (as  the  Apostle  terms  it,)  he  follows 
all  his  other  business  with  a  kind  of  coldness  and  indifferency, 
as  not  caring  very  much  which  way  they  go ;  his  heart  is  else- 
where. The  traveller  provides  himself  as  he  can  with  enter- 
tainment and  lodging  where  he  comes :  if  it  be  commodious,  it 
is  well,  but  if  not  it  is  nd  great  matter.  If  he  find  but  neces- 
saries, he  can  abate  delicacies  very  well ;  for  where  he  finds 
them  in  his  way,  he  neither  can,  nor,  if  he  could,  would  choose 
to  stay  there.  Though  his  inn  were  dressed  with  the  richest 
hangings  and  furniture,  yet  it  is  not  his  home  ;  he  must  and 
would  leave  it.     This  is  the  character  of  ungodly  men,  they 


THE    FIRST    EPISTLE    OF    PETER.  275 

mind  earthly  things  (Pliil.  iii.  19)  ;  they  are  drowned  in  them 
over  head  and  cars,  as  we  say. 

If  Christians  would  consider  how  Httle,  and  for  how  little  a 
Avhile,  they  are  concerned  in  any  thing  here,  they  would  go 
through  any  state,  and  any  changes  of  state,  either  to  the  better 
or  the  worse,  with  very  composed  equal  minds,  always  moderate 
in  their  necessary  cares,  and  never  taking  any  care  at  all  for 
the  flesh,  to  fulfil  the  lusts  of  it.   (Rom.  xiii.  14.) 

Let  them  that  have  no  better  home  than  this  world  to  lay 
claim  to,  live  here  as  at  home,  and  serve  their  lusts ;  they  that 
have  all  their  portion  in  this  life,  no  more  good  to  look  for 
than  what  they  can  catch  here,  let  them  take  their  time  of  the 
poor  profits  and  pleasures  that  are  here ;  but  you  that  have 
your  whole  estate,  all  your  riches  and  pleasures  laid  up  in 
Heaven,  and  reserved  there  for  you,  let  your  hearts  be  there, 
and  your  conversation  there.  This  is  not  the  place  of  your 
rest,  nor  of  your  delights,  unless  you  would  be  willing  to 
change,  and  to  have  your  good  things  Jiere,  as  some  foolish 
travellers,  who  spend  the  estate  they  should  live  on  at  home, 
in  a  little  while,  braving  it  abroad  amongst  strangers.  Will 
you,  with  profane  Esau,  sell  your  birthright  for  a  mess  of  pot- 
tage, — sell  eternity  for  a  moment,  and  for  a  moment  sell  such 
pleasures  as  a  moment  of  them  is  more  worth  than  an  eternity 
of  the  other. 

2.  The  Apostle  argues  from  the  condition  of  those  lusts. 
It  were  quarrel  enough  against  flesJdy  lusts  which  ivar  against 
the  soul,  that  they  are  so  far  below  the  soul,  that  they  cannot 
content,  no,  nor  at  all  reach  the  soul ;  they  are  not  a  suitable, 
much  less  a  satisfying  good  to  it.  Although  sin  hath  un- 
speakably abused  the  soul  of  man,  yet  its  excellent  nature  and 
original  do  still  cause  a  vast  disproportion  betwixt  it  and  all 
those  gross  base  things  of  the  earth,  which  concern  the  flesh, 
and  go  no  further.  But  this  is  not  all :  these  fleshly  lusts  are 
not  only  of  no  benefit  to  the  soul,  but  they  are  its  pernicious 
enemies ;  they  ivar  against  it.  And  their  war  against  it  is  all 
made  up  of  stratagem  and  sleight,  for  they  cannot  hurt  the 

T  2 


5276  A  COMMENTAKY  UPON 

soul,  but  by  itself.  They  promise  it  some  contentment,  and  so 
gain  its  consent  to  serve  them,  and  undo  itself.  They  embrace 
the  soul  that  they  may  strangle  it.  The  soul  is  too  much 
diverted  from  its  own  proper  business,  by  the  inevitable  and 
incessant  necessities  of  the  body  ;  and  therefore  it  is  the  height 
of  injustice  and  cruelty  to  make  it  likewise  serve  the  extrava- 
gant and  sinful  desires  of  the  flesh  ;  so  much  time  for  sleep, 
and  so  much  for  eating  and  drinking,  and  dressing  and  un- 
dressing, and  by  many,  the  greatest  part  of  the  time  that  re- 
mains is  spent  in  labouring  and  providing  for  these.  Look 
on  the  employments  of  most  men  :  all  the  labour  of  the  hus- 
bandmen in  the  countr}^,  and  of  tradesmen  in  the  city,  the 
multitudes  of  shops  and  callings,  what  is  the  end  of  them  all, 
but  the  interest  and  service  of  the  body  ?  And  in  all  these, 
the  immortal  soul  is  drawn  down  to  drudge  for  the  mortal 
body,  the  house  of  clay  wherein  it  dwells.  And  in  the  sense 
of  this,  those  souls  that  truly  know  and  consider  themselves  in 
this  condition,  do  often  groan  under  the  burden,  and  desire 
the  day  of  their  deliverance.  But  the  service  of  the  flesh  in 
the  inordinate  lusts  of  it,  is  a  point  of  far  baser  slavery  and  in- 
dignity to  the  soul,  and  doth  not  only  divert  it  from  spiritual 
things  for  the  time,  but  habitually  indisposes  it  to  every  spi- 
ritual work,  and  makes  it  earthly  and  sensual,  and  so  unfits  it 
for  heavenly  things.  Where  these  lusts,  or  any  one  of  them 
liave  dominion,  the  soul  cannot  at  all  perform  any  good  ;  can 
neither  pray,  nor  liear,  nor  read  the  word  aright ;  and  in  so 
far  as  any  of  them  prevail  upon  the  soul  of  a  child  of  God, 
they  do  disjoint  and  disable  it  for  holy  things.  Although  they 
be  not  of  the  grossest  kind  of  lusts,  but  such  things  as  are 
scarcely  taken  notice  of  in  a  man,  either  by  others  or  by  his 
own  conscience,  some  irregular  desires  or  entanglements  of  the 
heart,  yet  these  little  foxes  willclestroij  the  vines ;  (Cant.  ii.  15;) 
they  will  prey  upon  the  graces  of  a  Christian,  and  keep  them 
very  low.  Therefore  it  concerns  us  much  to  study  our  hearts, 
and  to  be  exact  in  calling  to  account  the  several  affections  that 
;u"e  in  tlitni  ;  otherwise,  even  such  as  are  called  of  God,  and 


THE   FIRST   EPISTLE    OF    PETER.  277 

have,  obtained  mercij,  (for  sucli  the  Apostle  speaks  to,)  may 
have  such  hists  within  them,  as  will  much  abate  the  flourishing 
of  their  graces,  and  the  spiritual  beauty  of  the  soul. 

The  godly  know  it  well  in  their  sad  experience,  that  their 
own  hearts  do  often  deceive  them,  harbouring  and  hiding  such 
things  ^as  deprive  them  much  of  that  liveliness  of  grace,  and 
those  comforts  of  the  Holy  Ghost^  that  otherwise  they  would 
be  very  likely  to  attain  unto. 

This  ivarring  againd  the  soul^  which  means  their  mischievous 
and  hurtful  nature,  hath  this  also  included  under  it,  that  these 
lusts,  as  breaches  of  God's  law,  do  subject  the  soul  to  His. 
wrath.  So  that  by  this  the  Apostle  might  well  urge  his  point 
Besides  that  these  lusts  are  unworthy  of  you,  the  truth  is,  if 
you  Christians  serve  your  lusts,  you  kill  your  souls.  So 
Romans  viii.  13. 

Consider,  when  men  are  on  their  death-beds,  and  near  their 
entering  into  eternity,  what  they  then  think  of  all  their  toiling 
in  the  earth,  and  serving  of  their  own  hearts  and  lusts  in  any 
kind  ;  when  they  see  that,  of  all  these  ways,  nothing  remains 
to  them  but  the  guiltiness  of  their  sin,  and  the  accusations  of 
conscience,  and  the  wrath  of  God. 

Oh  !  that  you  would  be  persuaded  to  esteem  your  precious 
souls,  and  not  wound  them  as  you  do,  but  war  for  them,  against 
all  those  lusts  that  war  against  them.  The  soul  of  a  Christian 
is  doubly  precious,  being,  besides  its  natural  excellency,  en- 
nobled by  grace,  and  so  twice  descended  of  Heaven ;  and 
therefore  it  deserves  better  usage  than  to  be  turned  into  a 
scullion,  to  serve  the  flesh.  The  service  of  Jesus  Christ  is  that 
which  alone  is  fitting  to  it :  it  is  alone  honourable  for  the  soul 
to  serve  so  high  a  lord,  and  its  service  is  due  only  to  Him  who 
bought  it  at  so  high  a  rate. 


ST8  A   COMMENTARY    UPON 


Ver.  12.  Having  your  conversation  honest  among  the  GentUes,  that 
whereas  they  speak  against  jou  as  evU  doers,  they  may,  by  your  good 
works  which  they  shall  behold,  glorify  God  in  the  day  of  visitation. 

These  two  things,  that  a  natural  man  makes  least  account  of, 
are  of  all  things  in  highest  regard  with  a  Christian,  his  own 
soul  and  God''s  glory  :  so  that  there  be  no  stronger  persuasives 
to  him  in  any  thing,  than  the  interest  of  these  two.  And  by 
these  the  Apostle  urgeth  his  present  exhortation  to  holiness 
and  blamelessness  of  life.  For  the  substance  of  his  advice  or 
request  in  this  and  the  former  verse,  is  the  same  :  a  truly 
honest  conversation  is  that  only  which  is  spiritual,  not  defiled 
with  the  carnal  lusts  and  pollutions  of  the  ivorld. 

The  abstaining  from  those  lusts  doth  indeed  comprehend, 
not  only  the  rule  of  outward  carriage,  but  the  inward  temper 
of  the  mind ;  whereas  this  honest  conversation  doth  more 
expressly  concern  our  external  deportment  amongst  men  ;  as  it 
is  added,  honest  among  the  Gentiles,  and  so  tending  to  the 
glory  of  God.  So  that  these  two  are  inseparably  to  be  re- 
garded, the  inward  disposition  of  our  hearts,  and  the  outward 
conversation  and  course  of  our  lives. 

I  shall  speak  to  the  former  first,  as  the  spring  of  the  latter. 
Keep  thine  heart  with  all  diligence, — all  depends  upon  that, 
—for  from  thence  are  the  issues  of  life.  (Prov.  iv.  23.)  And 
if  so,  then  the  regulating  of  the  tongue,  and  eyes,  and  feet, 
and  all  will  follow,  as  there  it  follows,  v.  24  :  Put  away  from 
fhee  a  froward  mouth.  That  the  impure  streams  may  cease 
from  running,  the  corrupt  spring  must  be  dried  up.  Men 
may  convey  them  in  a  close  and  concealed  manner,  making 
them  run,  as  it  were,  under  ground,  as  they  do  filth  under 
vaults  and  in  ditches  (sentinas  et  cloacas)  ;  but  till  the  heart 
be  renewed  and  purged  fi'om  base  lusts,  it  will  still  be  sending 
forth,  some  way  or  other,  the  streams  of  iniquity.  u4.s  a 
fountain  swelleth  out,  or  casteth  forth  her  waters  incessantly, 
.so  site  casteth  out  her  wickedness,  says  the  Prophet  of  that 
very  people  and  city  that  avci'c  culled  hotij,  by  reason  of  the 


THE  FIRST    EPISTLU  OF  PETER.  279 

ordinances  of  God,  and  the  profession  of  the  true  reh'gion  that 
were  amongst  them :  and  therefore  it  is  the  same  prophet's 
advice  from  the  Lord,  IVasfi  thine  heart,  O  Jerusalem.  How 
long  shall  thy  vain  thoiujhts  lochje  within  thee?  (Jer.  vi.  7, 
and  iv.  14.) 

This  is  the  true  method,  according  to  our  Saviour's  doctrine: 
Mahe  the  tree  <jood,  and  then  the  fruits  will  be  good ;  not 
till  then ;  for  ivho  can  gather  grapes  of  fJiorns,  or  fi<js  of 
thistles?  (Matt.  vii.  16, 17.)  Some  good  outward  actions  avail 
nothing,  the  soul  being  unrenewed ;  as  you  may  stick  some 
figs,  or  hang  some  clusters  of  grapes  upon  a  thorn-bush,  but 
they  cannot  grow  upon  it. 

In  this  men  deceive  themselves,  even  such  as  have  some 
thoughts  of  amendment ;  when  they  fall  into  sin,  and  are 
reproved  for  it,  they  say,  (and  possibly  think  so  too,)  "  I  will 
take  heed  to  myself,  I  will  be  guilty  of  this  no  more."  And 
because  they  go  no  deeper,  they  are  many  of  them  ensnared  in 
the  same  kind  again  ;  but,  however,  if  they  do  never  commit 
that  same  sin,  they  do  but  change  it  for  some  other :  as  a 
current  of  waters,  if  you  stop  their  passage  one  way,  they  rest 
not  till  they  find  another.  The  conversation  can  never  be 
uniformly  and  entirely  good,  till  the  frame  of  the  heart,  the 
affections  and  desires  that  lodge  in  it,  be  changed.  It  is 
naturally  an  evil  treasure  of  impure  lusts,  and  must  in  some 
way  vent  and  spend  what  it  hath  within.  It  is  to  begin  with 
the  wrong  end  of  your  work,  to  rectify  the  outside  first,  to 
smooth  the  conversation,  and  not  first  of  all  purge  the  heart. 
Evil  affections  are  the  source  of  evil  speeches  and  actions. 
Wlience  are  strifes  and  fightings?  says  St.  James:  Are  they 
not  from  your  lusts  which  war  in  your  members  ?  (Jam.  iv.  1.) 
Unquiet,  unruly  lusts  within,  are  the  cause  of  the  unquiet- 
nesses  and  contentions  abroad  in  the  world.  One  man  will 
have  his  corrupt  will,  and  another  his,  and  thus  they  shock 
and  justle  one  another ;  and  by  the  cross  encounters  of  their 
purposes,  as  flints  meeting,  they  strike  out  those  sparks  that 
set  all  on  fire. 


280  A  COMMEJJTARY  UPON 

So  then,  according  to  the  order  of  the  Apostle's  exhortation, 
the  only  true  principle  of  all  good  and  Christian  conversation 
in  the  world,  is  the  mortifying  of  all  earthly  and  sinful  lusts  in 
the  heart.  While  they  have  possession  of  the  heart,  they  do 
so  clog  it,  and  straiten  it  towards  God  and  his  ways,  that  it 
cannot  walk  constantly  in  them  ;  but  when  the  heart  is  freed 
from  them,  it  is  enlarged,  and  so,  as  David  speaks,  the  man  is 
fitted  not  only  to  walk,  but  to  run  the  way  of  GocVs  command- 
ments. (Psal.  cxix.  32.)  And  without  this  freeing  of  the 
heart,  a  man  will  be  at  the  best  very  uneven  and  incongruous 
in  his  ways, — in  one  step  like  a  Christian,  and  in  another  like 
a  worldling ;  which  is  an  unpleasant  antl  unprofitable  way,  not 
according  to  that  word,  (Psal.  xviii.  32,)  Thou  hast  set  my  feet 
a.y  hind's  feet, — set  them  even,  as  the  word  is,  not  only  swift, 
but  straight  and  even ;  and  that  is  the  thing  here  required, 
that  the  whole  course  and  revolution  of  a  Christian's  life  be 
like  himself.  And  that  it  may  be  so,  the  whole  body  of  sin, 
and  all  the  members  of  it,  all  the  deceitful  lusts,  must  he 
crucified. 

In  the  words  there  are  three  things:  1.  One  point  of  a 
Christian's  ordinary  entertainment  in  the  world,  is,  to  he  evil 
spoken  (f.  2.  Their  good  use  of  that  evil,  is,  to  do  the  better 
for  if.  3.  The  good  end  and  the  certain  effect  of  their  so 
doing,  is,  the  glory  of  God. 

1.  IVIiereas  they  speak  against  you  as  evil  doers.']  This 
is  in  general  the  disease  of  a  man's  corrupt  nature,  and  argues 
much  the  baseness  and  depravedness  of  it, — this  propension  to 
evil  speaking  one  of  another,  either  blotting  the  best  actions 
Avidi  misconstructions,  or  taking  doubtful  things  by  the  left 
ear  ;  not  choosing  the  most  favourable,  but,  on  the  contrary, 
the  very  harshest  sense  that  can  be  put  upon  them.  Some 
men  take  more  ])leasure  in  the  narrow  eyeing  of  the  true  and 
real  faults  of  men,  and  then  speak  of  them  with  a  kind  of  de- 
light. All  these  kinds  of  evil  speaking  are  such  fruits  as 
spring  from  that  bitter  root  of  pride  and  self-love,  which  is 
naturally  deep  fastened  in  every  man's  heart.     But   besides 


THE    FIRST   EPISTLE   OF   PETEB,  281 

this  general  bent  to  evil  speaking,  there  is  a  particular  malice 
in  the  world  against  those  who  arc  born  of  God,  which  must 
have  vent  in  calumnies  and  reproaches.  If  this  evil  speaking 
be  the  hissing  that  is  natural  to  the  serpent's  seed,  surely,  by 
reason  of  their  natural  antipathy,  it  must  be  breathed  forth 
most  against  the  seed  of  the  ivoman,  those  that  arc  one  with 
Jesus  Christ.  If  the  tongues  of  the  ungodly  be  s/iarp  swords 
even  to  one  another,  they  will  whet  them  sharper  than  ordinary 
when  tliey  are  to  use  them  against  the  righteous,  to  wound 
their  name.  The  evil  tongue  must  be  always  burning,  that 
is  set  on  fire  of  hell,  as  St.  James  speaks;  but  against  the 
godly,  it  will  be  sure  to  be  heated  seven  times  hotter  than  it  is 
for  others.  The  reasons  of  this  are,  1.  Being  naturally  haters 
of  God,  and  yet  unable  to  reach  Him,  Avhat  wonder  is  it  if 
their  malice  vent  itself  against  His  image  in  His  children,  and 
labour  to  blot  and  stain  that,  all  they  can,  with  the  foulest 
calumnies?  2.  Because  they  are  neidier  able  nor  willing  them- 
selves to  attain  unto  the  spotless,  holy  life  of  Christians,  they 
bemire  them,  and  would  make  them  like  themselves,  by  false 
aspersions :  they  cannot  rise  to  the  estate  of  the  godly,  and 
therefore  they  endeavour  to  draw  them  down  to  theirs  by 
detraction.  3.  The  reproaches  they  cast  upon  the  professors 
of  pure  religion,  they  mean  mainly  against  religion  itself,  and 
intend  by  them  to  reflect  upon  it. 

These  evil  speakings  of  the  world  against  pious  men  profess- 
ing religion,  are  partly  gross  falsehoods,  invented  without  the 
least  ground  or  appearance  of  truth  ;  for  the  world  being  ever 
credulous  of  evil,  especially  upon  so  deep  a  prejudice  as  it  hath 
against  the  godly,  the  falsest  and  most  absurd  calumnies  will 
always  find  so  much  belief  as  to  make  them  odious,  or  very 
suspected  at  least  to  such  as  know  them  not.  This  is  the 
world's  maxim.  Lie  confidently ,  and  it  ivill  always  do  some- 
thing;  as  a  stone  taken  out  of  the  mire  and  thrown  against  a 
white  wall,  though  it  stick  not  there,  but  rebound  presently 
back  again,  yet  it  leaves  a  spot  behind  it.  And  with  this  kind 
of  evil  speakings  were  the  primitive   Christians  surcharged, 


282  A  COMMENTARY  UPON 

even  witli  gross  and  horrible  falsehoods,  as  all  know  who  know 
any  thing  of  the  history  of  those  times;  even  such  thino-s  were 
reported  of  them  as  the  worst  of  wicked  men  would  scarcely 
be  guilty  of.  The  Devil,  as  crafty  as  he  is,  makes  use,  again 
and  again,  of  his  old  inventions,  and  makes  them  serve  in 
several  ages;  for  so  were  the  Waldemes  accused  of  inhuman 
banquetings  and  beastly  promiscuous  uncleanness,  and  divers 
things  not  once  to  I)e  named  among  Christians,  much  less  to 
be  practised  by  them.  So  that  it  is  no  new  thing  to  meet  with 
the  inipurest,  vilest  slanders,  as  the  world's  reward  of  hoHness 
and  the  practice  of  pure  religion. 

Then  again  consider  how  much  more  will  the  wicked  insult 
upon  the  least  real  blemishes  that  they  can  espy  amongst  the 
professors  of  godliness.    And  in  this  there  is  a  threefold  injury 
very  ordinary :   1.  Strictly  to  pry  into,  and  maliciously  to  object 
against  Christians  the  smallest  imperfections  and   frailties  of 
their  lives,  as  if  they  pretended  to  and  promised  absolute  per- 
fection.     They   do    indeed   exercise   themselves    (such   as  are 
Christians  indeed)  with  St.  Paul,  to  keep  a  good  conscience  in 
all  things  towards  God  and  men;   (Acts  xxiv.  16;)  they  have 
a  regard   unto  all    God's  commandments,  as  David    speaks; 
they  have  a  sincere  love  to  God,  which  makes  them  study  the 
exactest  obedience  they  can  reach  :   and  this  is  an  imperfect 
kind  of  perfection  ;  it  is  evangelical,  but  not  angelical.     2.  ]\Ien 
are  apt  to  impute  the  scandalous  falls  of  some  particular  Chris- 
tians to  the  whole  number.     It  is  a  very  short  incompetent  rule, 
to  make  judgment  of  any  one  man  himself  by  one  action,  much 
more  to  measure  all  the  rest  of  the  same  profession  by  it.    And 
they  yet  proceed  further  in  this  way  of  misjudging.     3.  They 
impute  the  personal  failings  of  men  to  their  religion,  and  dis- 
parage it  because  of  the  faults  of  those  that  profess  it ;  which, 
as  the  ancients  plead  well,  is  the  greatest  injustice,  and  such  as 
they  Avould  not  be  guilty  of  against  their  own  philosophers. 
They  could  well  distinguish  betwixt  their  doctrine  and    the 
manners  of  s(jme  of  their  followers,  and  thus  ought  they  to  have 
dealt  with  Christians  too.     They  ought  to  have  considered  their 


THE  FIRST  EPISTLE  OF  PETEU.  283 

religion  in  itself,  and  the  doctrine  that  it  teacheth,  and  had 
they  found  it  vicious,  the  blame  had  been  just ;  but  if  it  taught 
nothing  but  holiness  and  righteousness,  then  the  blame  of  any 
unholiness  or  unrighteousness  found  amongst  Christians,  ought 
to  rest  upon  the  persons  themselves  who  were  guilty  of  it,  and 
not  to  be  stretched  to  the  whole  number  of  professors,  much 
less  to  the  religion  that  they  professed.  And  yet  this  is  still 
the  custom  of  the  world  upon  the  least  falling  they  can  espy  in 
the  godly,  or  such  as  seem  to  be  so  ;  much  more  with  open 
mouth  do  they  revile  religion,  upon  any  gross  sin  in  any  of  its 
professors. 

But  seeing  this  is  the  very  character  of  a  profane  mind, 
and  the  badge  of  the  enemies  of  religion,  beware  of  sharing  in 
the  least  with  them  in  it.  Give  not  easy  entertainment  to  the 
reports  of  profane  or  of  mere  civil  men,  against  the  professors 
of  religion  ;  they  are  undoubtedly  partial,  and  their  testimony 
may  be  justly  suspected.  Lend  them  not  a  ready  ear  to  receive 
their  evil  speakings,  much  less  your  tongue  to  divulge  them, 
and  set  them  further  going;  yea,  take  heed  that  you  take  not 
pleasure  in  any  the  least  kind  of  scoffs  against  the  sincerity  and 
power  of  religion.  And  all  of  you  who  desire  to  walk  as 
Christians,  be  very  wary  that  you  wrong  not  one  another, 
and  help  not  the  wicked  against  you,  by  your  mutual  miscon- 
structions and  miscensures  one  of  another.  Far  be  it  from  you 
to  take  pleasure  in  hearing  others  evil-spoken  of;  whether  un- 
justly or  though  it  be  some  way  deservedly,  yet  let  it  be  always 
grievous  to  you,  and  no  way  pleasing  to  hear  such  things, 
much  less  to  speak  of  them.  It  is  the  DeviPs  delight  to  be 
pleased  with  evil-speakings.  The  Syrian  calls  him  an  Akal 
Kartxa^  Eater  of  slanders  or  calumnies.  They  are  a  dish  that 
pleases  his  palate,  and  men  are  naturally  fond  of  his  diet.  In 
Psal.  XXXV.  16,  there  is  a  word  that  is  rendered  mockers  at 
feasts,  or  feasting-mockers — persons  w^ho  feasted  men's  ears,  at 
their  meetings,  with  speaking  of  the  faults  of  others  scoffingly, 
and  therefore  shared  with  them  of  their  cakes,  or  feasts,  as  the 
word  is.     But  to  a  renewed  Christian  mind,  which  hath  a  new 


284  A    COMMENTARY   UPON 

taste,  and  all  its  senses  new,  there  is  nothing  more  unsavoury, 
than  to  hear  the  defaming  of  others,  especially  of  such  as  profess 
religion.  Did  the  law  of  love  possess  our  hearts,  it  would  re- 
gulate both  the  car  and  tongue,  and  make  them  most  tender  of 
the  name  of  our  brethren  ;  it  would  teach  us  the  faculty  of 
covering  their  infirmities,  and  judging  favourably,  taking  always 
the  best  side  and  most  charitable  sense  of  their  actions :  it 
would  teach  us  to  blunt  the  edge  of  our  censures  upon  our- 
selves, our  own  hard  hearts  and  rebellious  wills  Avithin,  that 
they  might  remain  no  more  sharp  against  others,  than  is  needful 
for  their  good. 

And  this  would  cut  short  those  that  are  without,  from  a  great 
deal  of  provisions  of  evil-speaking  against  Christians,  that  they 
many  tiiues  are  furnished  with  by  Christians  themselves, 
through  their  uncharitable  carriage  one  towards  another. 
However,  this  being  the  hard  measure  that  they  always  find 
in  the  world,  it  is  their  wisdom  to  consider  it  aright,  and  to 
study  that  good  which,  according  to  the  Apostle's  advice, 
may  be  extracted  out  of  it,  and  that  is  the  second  thing  to  be 
spoken  to. 

Having  your  conversation  honest  among  the  Gentiles.'] 
As  the  sovereign  power  of  drawing  good  out  cf  evil  resides  in 
God,  and  argues  His  ])rimitive  goodness,  so  He  teachcth  his 
own  children  some  faculty  this  way,  that  they  may  resemble 
Him  in  it.  He  teacheth  them  to  draw  sweetness  out  of  their 
bitterest  afflictions,  and  increase  of  inward  peace  fi-om  their 
outward  troubles.  And  as  these  buflTetinffs  of  the  tongue  are 
no  small  ])art  of  their  sufferings,  so  they  reap  no  small  benefit 
by  them  many  ways  ;  particularly  in  this  one,  that  they  order 
their  conversation  the  better,  and  walk  the  more  exactly  for  it. 

And  this  no  doubt,  in  Divine  providence,  is  intended  and 
ordered  for  their  good,  as  are  all  their  other  trials.  The  sharp 
censures  and  evil  speakings  that  a  Christian  is  encompassed 
with  in  the  world,  is  no  other  than  a  hedge  of  thorns  set  on 
every  side,  that  he  go  not  out  of  his  way,  but  keep  straight  on  in 
it  betwixt  them,  not  declining  to  the  right  hand  nor  to  the  left; 


THE  FIRST  EriSTLE  OF  PETER.  285 

whereas,  if  they  found  nothing  but  the  favour  and  good  opinion 
of  the  world,  tliey  might,  as  in  a  way  unhedged,  be  subject  to 
expatiate  and  wander  out  into  the  meadows  of  carnal  pleasures 
that  arc  about  them,  which  would  call  and  allure  them,  and 
often  divert  them  from  their  journey. 

And  thus  it  might  fall  out,  that  Christians  would  deserve 
censure  and  evil  speakings  the  more,  if  they  did  not  usually 
suffer  them  undeserved.  This  then  turns  into  a  great  advan- 
taoe  to  them,  making  their  conduct  more  answerable  to  those 
two  things  that  our  Saviour  joins,  watchandprcuj  ;  causing  them 
to  be  the  more  vigilant  over  themselves,  and  the  more  earnest 
with  God  for  His  watching  over  them  and  conducting  of  them. 
Make  my  ways  stra'ujht,  says  David,  because  of  mine  enemies 
(Psal.  V.  8) :  the  word  is,  my  observers,  or  those  that  scan  my 
ways,  every  foot  of  them,  that  examine  them  as  a  verse,  or  as  a 
song  of  music  ;  if  there  be  but  a  wrong  measure  in  them,  they 
will  not  let  it  slip,  but  will  be  sure  to  mark  it. 

And  if  the  enemies  of  the  godly  wait  for  their  halting,  shall 
not  they  scan  their  own  paths  themselves,  that  they  may  not 
halt  ?  Shall  they  not  examine  them  to  order  them,  as  the 
wicked  do  to  censure  them :  still  depending  wholly  upon  the 
Spirit  of  God  as  their  guide,  to  lead  them  into  all  truth,  and 
to  teach  them  how  to  order  their  conversation  aright,  that  it 
may  be  all  of  a  piece,  holy  and  blameless,  and  still  like  itself? 

Honest.']  Fair  or  beautiful :  the  same  word  doth  fitly  signify 
goodness  and  beauty,  for  that  which  is  the  truest  and  most 
lasting  beauty,  grows  fresher  in  old  age,  as  the  Psalmist  speaks 
of  the  righteous,  those  that  be  planted  in  the  house  of  God 
(Psal.  xcii.  12 — 14).  Could  the  beauty  of  virtue  be  seen,  said 
a  philosopher,  it  would  draw  all  to  love  it.  A  Christian, 
holy  conversation  hath  such  a  beauty,  that  when  they  who  are 
strangers  to  it  begin  to  discern  it  at  all  aright,  they  cannot 
choose  but  love  it ;  and  where  it  begets  not  love,  yet  it  silences 
calumny,  or  at  least  evinces  its  falsehood. 

The  goodness  or  beauty  of  a  Christian's  conversation  consist- 
ing in  symmetry  and  conformity  to  the  word  of  God  as  its  rule, 


286  A  COMMEXTARY  UPON 

he  ought  diligently  to  study  that  rule,  and  to  square  his  ways 
by  it ;  not  to  walk  at  random,  but  to  apply  that  rule  to  every 
step  at  home  and  abroad,  and  to  be  as  careful  to  keep  the  beauty 
of  his  ways  unspotted,  as  those  women  are  of  their  faces  and 
attire  who  are  most  studious  of  comeliness. 

But  so  far  are  we  who  call  ourselves  Christians  from  this 
exact  regard  of  our  conversation,  that  the  most  part  not  only 
have  many  foul  spots,  but  they  themselves,  and  all  their  ways, 
are  nothing  but  defilement,  all  one  spot ; — as  our  Apostle  calls 
them,  blots  are  they  and  spots  (2  Pet.  ii.  13).  And  even  they 
who  are  Christians  indeed,  yet  are  not  so  watchful  and  accurate 
in  all  their  ways  as  becomes  them,  but  stain  their  hoJij  profes- 
sion either  with  pride,  or  covetousness,  or  contentions,  or  some 
other  such  like  uncomeliness. 

Let  us  all  therefore  resolve  more  to  study  this  good  and 
comely  conversation  the  Apostle  here  exhorts  to,  that  it  may 
be  such  as  hecometh  the  Gospel  of  Christ,  as  St.  Paul  desires 
his  PhiUppians,  (ch.  i.,  v.  27.)  And  if  you  live  amongst  pro- 
fane persons,  who  will  be  to  you  as  the  unbelieving  Gentiles 
were  to  these  believing  Jews  who  lived  amongst  them,  tradu- 
cers  of  you,  and  given  to  speak  evil  of  you,  and  of  religion  in 
you,  trouble  not  yourselves  with  many  apologies  and  clearings, 
when  you  are  evil-spoken  of,  but  let  the  track  of  your  life 
answer  for  you,  your  honest  and  blameless  conversation :  that 
will  be  the  shortest,  and  most  real  and  effectual  way  of  con- 
futing all  obloquies;  as  when  one  in  the  schools  was  proving 
by  a  sophistical  argument,  that  there  could  be  no  motion,  the 
philosopher  answered  it  fully  and  shortly,  by  rising  up  and 
walking.  If  thou  woiildst  pay  them  home,  this  is  a  kind  of 
revenge  not  only  allowed  thee,  but  reconnnended  to  thee ;  be 
avenged  on  evil  speakings  by  well-doing,  shame  them  from  it. 
It  was  a  king  that  said,  It  icas  kinglij  to  do  well  and  t)e  ill- 
spoken  (f.  Well  may  Christians  acknowledge  it  to  be  true, 
when  they  consider  that  it  was  the  lot  of  their  king,  Jesus 
Christ ;  and  well  may  they  be  content,  seeing  he  hath  made 
them  likewise  kincjs^  (as  we  heard,  ver,  9,)  to  be  conformable 


THE  FIRST  EPISTLE  OF  PETER.  287 

to  him  in  this  too,  this  kingly  way  of  sufiering,  to  be  unjustly 
evil-spoken  of,  and  still  to  go  on  in  doing  the  more  good ; 
always  aiming,  in  so  doing,  (as  our  Lord  did,)  at  the  glory  of 
our  Heavenly  Father.     This  is  the  third  thing. 

That  they  may  (jlorify  God  in  the  day  of  their  visitation. 
He  says  not.  They  shall  praise  or  commend  you,  but  sludl  glo' 
rify  God.  In  what  way  soever  this  time,  th\s  day  of  visitation 
be  taken,  the  effect  itself  is  this,  I'key  shall  glorify  God.  It  is 
this  the  Apostle  still  holds  before  their  eye,  as  that  upon  which 
a  Christian  doth  willingly  set  his  eye,  and  keep  it  fixed  in  all  his 
ways.  He  doth  not  teach  them  to  be  sensible  of  their  own  esteem 
as  it  concerns  themselves,  but  only  as  the  glory  of  their  God 
is  interested  in  it.  Were  it  not  for  this,  a  generous-minded 
Christian  could  set  a  very  light  rate  upon  all  the  thoughts  and 
speeches  of  men  concerning  him,  whether  good  or  bad;  and 
could  easily  drown  all  their  mistakes  in  the  conscience  of  the 
favour  and  approbation  of  his  God.  It  is  a  very  small  thing 
for  me  to  be  judged  of  you,  or  of  the  day  of  man  :  lie  that 
judgeth  me,  is  the  Lord.  (1  Cor.  iv.  3.)  Man  hath  a  day  of 
judging,  but  it,  and  his  judgment  with  it,  soon  passes  away  ; 
but  God  hath  His  day,  and  it,  together  with  His  sentence, 
abideth  for  ever,  as  the  Apostle  there  adds.  As  if  he  should 
say,  I  appeal  to  God;  but  considering  that  the  religion  he 
professes,  and  the  God  Avhom  he  worships  in  that  religion,  are 
wronged  by  those  reproaches,  and  that  the  calumnies  cast  upon 
Christians  reflect  upon  their  Lord,  this  is  the  thing  that 
makes  him  sensible  ;  he  feels  on  that  side  only.  The  reproaches 
of  them  that  reproached  thee,  are  fallen  upon  me,  says  the 
Psalmist :  and  this  makes  a  Christian  desirous  to  vindicate, 
even  to  men,  his  religion  and  his  God,  without  regard  to  him- 
self; because  he  may  say,  the  reproaches  of  them  that  reproach 
only  me,  have  fallen  upon  Thee.  (Psal.  Ixix.  9.) 

This  is  his  intent  in  the  holiness  and  integrity  of  his  life, 
that  God  may  be  glorified  ;  this  is  the  axis  about  which  all 
this  good  conversation  moves  and  turns  continually. 

And  he  that  forgets  this,  let  his  conversation  be  never  so 


288  A    COMMENTARY    UPON 

plausible  and  spotless,  knows  not  what  it  is  to  be  a  Christian. 
As  they  say  of  the  eagles,  who  try  their  young  ones,  whether 
they  be  of  the  right  kind  or  not,  by  holding  them  before  the 
sun,  and  if  they  can  look  steadfastly  upon  it,  they  own  them, 
if  not,  they  throw  them  away  :  this  is  the  true  evidence  of  an 
upright  and  real  Christian,  to  have  a  steadfast  eye  on  the  glory 
of  God,  the  Father  of  Lights.  In  all,  let  God  be  glorified, 
says  the  Christian,  and  that  suffices :  that  is  the  sum  of  his 
desires.  He  is  far  from  glorying  in  himself,  or  seekin  to  raise 
himself,  for  he  knows  that  of  himself  he  is  nothing,  but  by  the 
free  ijrace  of  God  lie  is  icliat  he  is.  "  Whence  any  glorying 
to  thee,  rottenness  and  dust  ?"  says  St.  Bernard.  "  Whence  is 
it  to  thee,  if  thou  art  hol}^  ?  Is  it  not  the  Ploly  Spirit  that  hath 
sanctified  thee  ?  If  thou  couldst  work  miracles,  though  they 
were  done  by  thy  hand,  yet  it  were  not  by  thy  power,  but  by 
the  power  of  God." 

To  the  end  that  my  glory  may  sing  praise  unto  tJiee,  says 
David  (Psal.  xxx.  12^.  Whether  his  tongue,  or  his  soul,  or 
both,  be  meant,  what  he  calls  Jiis  glory,  he  shews  us,  and 
what  use  he  hath  for  it,  namely,  to  give  the  Lord  glory,  to  sing 
His  praises,  and  that  then  it  was  truly  David's  glory  when  it 
was  so  employed,  in  giving  glory  to  Him  whose  peculiar  due 
glory  is.  What  have  we  to  do  in  the  world  as  His  creatures, 
once  and  again  His  creatures,  His  new  creatures,  created  unto 
good  works,  but  to  exercise  ourselves  in  those,  and  by  those  to 
advance  His  glory,  that  all  may  return  to  Him  from  whom  all 
is,  as  the  rivers  run  back  to  the  sea  from  whence  they  came  ? 
Of  Him  and  through  Him,  and  thcrcforQ,  for  Him  are  all 
things,  says  the  Apostle  (Rom.  xi.  36.)  They  that  serve  base 
gods,  seek  how  to  advance  and  aggrandize  them.  The  covetous 
man  studies  to  make  his  Mammon  as  great  as  he  can,  all  his 
thoughts  and  pains  run  ujion  that  service,  and  so  do  the  volup- 
tuous and  anibitious  for  theirs ;  and  shall  not  they  who  profess 
themselves  to  be  the  servants  of  the  Only  Great  and  the  Only 
True  God,  have  their  hearts  much  more,  at  least  as  much,  pos- 
sessed with  desires  of  honouring  and  exalting  Him?     Should 


THE  FIRST  EPISTLE  OF  PETER.  289 

not  this  be  their  predominant  design  and  thought  ? — Wiiat 
way  shall  I  most  advance  the  glory  of  my  God  ?  How  shall  I, 
who  am  under  stronger  obligations  tiian  they  all,  set  in  with 
the  heavens  and  the  earth,  and  the  other  creatures,  to  declare 
Plis  excellency,  His  greatness,  and  His  goodness  ? 

In  the  day  of  vintatwn.~\  The  beholding  of  your  good 
works  may  work  this  in  them,  that  they  may  be  gained  to  ac- 
knowledge and  embrace  that  religion,  and  that  God,  which 
for  the  present  they  reject;  but  that  it  may  be  thus,  they 
must  be  visited  with  that  same  light  and  grace  from  above, 
which  hath  sanctified  you.  This,  I  conceive,  is  the  sense  of 
this  word,  though  it  may  be,  and  is,  taken  divers  other  ways  by 
interpreters.  Possibly,  in  this  day  of  visitation  is  implied  the 
clearer  preaching  of  the  Gospel  amongst  those  Gentiles,  where 
the  dispersed  Jews  dwelt ;  and  that  when  they  should  compare 
the  light  of  that  doctrine  with  the  light  of  their  lives,  and  find 
the  agreement  betwixt  them,  that  might  be  helpful  to  their 
effectual  calling,  and  so  they  might  glorify  God.  But  to  the 
end  that  they  might  do  thus  indeed,  there  must  be,  along  with 
the  word  of  God,  and  the  good  works  of  his  people,  a  particu- 
lar visiting  of  their  souls  by  the  Spirit  of  God.  Your  good 
conversation  may  be  one  good  mean  of  their  conversion ; 
therefore  this  may  be  a  motive  to  that ;  but  to  make  it  an 
effectual  mean,  this  day  of  gracious  visitation  must  dawn  upon 
them  ;  the  day-spring  from  on  hiyh  must  visit  them,  as  it  is 
Luke  i.  7,  8. 

Ver.  13.     Submit  yourselves  unto  every  ordinance  of  man  for  the  Lord's 
sake,  whether  it  be  to  the  King,  as  supreme, 

Ver.  14.     Or  unto  governors,  as  unto  them  that  are  sent  by  him  for  the 
punishment  of  evil-doers,  and  for  the  praise  of  them  that  do  well. 

It  is  one  of  the  falsest,  and  yet  one  of  the  commonest  preju- 
dices that  the  world  hath  always  entertained  against  true 
religion,  that  it  is  an  enemy  to  civil  power  and  government. 
The  adversaries  of  the  Jews  charged  this  fault  upon  their  city, 
the  then  seat  of  the  true  worship  of  God  (Ezra  iv.  15).     The 

Vol.  I.  U 


290  A  COMMENTARY  UPON 

Jews  charged  it  upon  the  preachers  of  the  Christian  religion, 
(Acts  xvii.  7,)  as  they  pretended  the  same  quarrel  against  Christ 
himself.  And  generally,  the  enemies  of  the  Christians  of  pri- 
mitive times,  loaded  them  with  the  slander  of  rebellion  and 
contempt  of  authority.  Therefore  our  Apostle,  descending  to 
particular  rules  of  Christian  life,  by  which  it  may  be  blameless, 
and  silence  calumny,  begins  with  this,  not  only  as  a  thing  of 
prime  importance  in  itself,  but  as  particularly  fit  for  those  he 
wrote  to,  being  at  once  both  Jews  and  Christians,  for  the  clear- 
ing of  themselves  and  their  religion  :  Submit  yourselves,  &c. 

There  are  in  the  words  divers  particulars  to  be  considered, 
all  concurring  to  press  this  main  duty  of  obedience  to  magis- 
trates, not  only  as  well  consistent  with  true  religion,  but  as  in- 
deed inseparable  from  it.  Not  to  parcel  out  the  words  into 
many  pieces,  they  may,  I  conceive,  be  all  not  unfitly  comprised 
under  these  two :  1.  The  extent  of  this  duty :  2.  The  ground 
of  it. 

1.  The  extent  of  the  duty,  viz.,  To  all  civil  power,  of  what 
kind  soever,  for  the  time  received  and  authorised  ;  there  being 
no  need  of  questioning  what  was  the  rise  and  original  of  civil 
power,  either  in  the  nature  of  it,  or  in  the  persons  of  those  that 
are  in  possession  of  it.  For  if  you  will  trace  them  quite  through 
in  the  succession  of  ages,  and  narrowly  eye  their  whole  circle, 
there  be  few  crowns  in  the  world,  in  which  there  will  not  be 
found  some  crack  or  other,  more  or  less.  If  you  look  on  those 
great  monarchies  in  Daniel's  vision,  you  see  one  of  them  built 
up  upon  the  ruins  of  another ;  and  all  of  them  represented  by 
terrible  devouring  beasts  of  monstrous  shape.  And  whether 
the  Roman  empire  be  the  fourth  there,  as  many  take  it,  or  not, 
yet,  in  the  things  spoken  of  that  fourth,  as  well  as  of  the  rest, 
it  is  inferior  to  none  of  them,  enlarging  itself  by  conquests  in 
all  parts  of  the  world.  And  under  it  were  the  provinces  to 
which  this  epistle  is  addressed  ;  yet  the  Apostle  enjoins  his 
brethren  subjection  and  obedience  to  its  authority. 

Nor  is  it  a  question  so  to  be  moved  as  to  suspend,  or  at  all 
abate,  our  obedience  to   that  which  possesses  in  the  present 


THE    FIRST    EPISTLE    OF    PETER.  291 

where  we  live,  what  form  of  government  is  most  just  and  com- 
modious. 

God  hath  indeed  been  more  express  in  the  oflicers  and  go- 
vernment of  his  own  house,  his  Church  ;  but  civil  societies  he 
hath  left  at  liberty,  in  the  choosing  and  modelling  of  civil  go- 
vernment, though  always,  indeed,  over-ruling  their  choice  and 
changes  in  that,  by  the  secret  hand  of  His  wise  and  powerful 
providence.     Yet  he  hath  set  them  no  particular  rule  touching 
the  frame  of  it ;  only  the  common  rule  of  equity  and  justice 
ought  to  be  regarded,  both  in  the  contriving  and  managing  of 
government.     Nevertheless,  though  it  be  some  way  defective 
in  both,  those  that  are  subject  to  it,  are  in  all  things  lawful  to 
submit  to  its  authority,  whether  supreme  or  subordinate ;  as 
we  have  it  here  expressly.   Whether  to  the  king  as  supreme, 
(namely,  to  the  Emperor,)  or  to  the  governors  sent  by  him  ; — 
which  though  a  judicious  interpreter  refers  to  God,  and  will 
not  admit  of  any  other  sense,  yet  it  seems  most  suitable  both  to 
the  words,  and  to  the  nature  of  the  government  of  those  pro- 
vinces, to  take  that  word  To  him,  as  relating  to  the  king  ;  for 
the  expression,  them  that  are  sent,  answers  to  the  other,   the 
king  as  supreme,  and  so  is  a  very  clear  designation  of  the  in- 
ferior governors  of  those  times  and  places.     And  whatsoever 
was  their  end  who  sent  them,  and  their  carriage  who  were  sent, 
that  which  the  Apostle  adds,  expresses  the  end  for  which  they 
should  be  sent  to  govern,  and  at  which  they  should  aim  in  go- 
verning, as  the  true  end  of  all  government.     And  though  they 
were  not  fully  true  to  that  end  in  their  deportment,  but  pos- 
sibly did  many  things  unjustly,  yet,  as  God  hath  ordained 
authority  for  this  end,  there  is  always  so  much  justice  in  the 
most  depraved  government,  as  renders  it  a  public  good,  and 
therefore  puts  upon  inferiors  an  obligation  to  obedience  :  and 
this  leads  us  to  consider, 

2dly,  The  ground  of  this  duty.  The  main  ground  of  sub- 
mitting to  human  authority,  is  the  interest  that  Divine  autho- 
rity hath  in  it,  God  having  both  appointed  civil  government  as 
a  common  good  amongst  men,  and  particularly  commanded  his 

u  2 


292  A    COMMENTARY   UPON 

people  obedience  to  it,  as  a  particular  good  to  them,  and  a  thing 
very  suitable  with  their  profession  :  it  is  for  the  Lord's  sake. 
This  word  carries  the  whole  weight  of  the  duty,  and  is  a 
counter-balance  to  the  former,  Avhich  seems  to  be  therefore  on 
purpose  so  expressed,  that  this  may  answer  it.  Although  civil 
authority,  in  regard  of  particular  forms  of  government,  and 
the  choice  of  particular  persons  to  govern,  is  but  a  human  ordi- 
nance, or  man's  creature,  as  the  word  is,  yet,  both  the  good  of 
government,  and  the  duty  of  subjection  to  it,  are  God's  ordi- 
nance ;  and  therefore,/or  His  sake  submit  yourselves. 

[1.]  God  hath  in  general  instituted  civil  government  for  the 
good  of  human  society,  and  still  there  is  good  in  it.  Tyranny 
is  better  than  anarchy.  [2.]  It  is  by  His  providence  that  men 
are  advanced  to  places  of  authority.  (See  Psal.  Ixxv.  6,  7  ; 
Dan.  iv.  25 ;  John  xix.  11.)  [3.]  It  is  His  command,  that  obe- 
dience be  yielded  to  them,  (Horn.  xiii.  1  ;  Tit.  iii.  1,  &c.) 
And  the  consideration  of  this  ties  a  Christian  to  all  loyalty  and 
due  obedience,  which,  being  still  for  the  Lord's  sake,  cannot 
liold  in  anything  that  is  against  the  Lord's  own  command ;  for 
kings  and  rulers,  in  such  a  case,  leave  their  station.  Now  the 
subjection  here  enjoined  is,  vTtorxyriTe,  Be  subject  to  them,  as 
it  were  in  your  rank,  still  in  subordination  to  God ;  but  if  they 
go  out  of  that  even  line,  follow  them  not.  They  that  obey  the 
unlawful  commands  of  kings,  do  it  in  regard  to  their  tjod,  no 
question  but  that  their  god  is  their  belly,  or  their  ambition,  or 
their  avarice. 

But  not  only  ought  the  exercise  of  authority,  and  submission 
to  it,  to  be  confined  to  things  just  and  lawful  in  themselves,  but 
the  very  purpose  of  the  heart,  both  in  command  and  obedience, 
should  be  in  the  Lord,  and  for  His  sake.  This  is  the  only 
straight,  and  the  only  safe  rule,  both  for  rulers  and  for  people 
to  walk  by.  AVould  Kings  and  the  other  Powers  of  the  world 
consider  the  supremacy  and  greatness  of  that  King  of  whom 
they  hold  all  their  crowns  and  dignities,  they  would  be  no  less 
careful  of  their  submission  and  homage  to  Him,  than  they  are 
desirous  of  their  people's  submission  to  themselves. 


THE  FIRST  EriSTLE  OF  PETER.  293 

I  will  not  speak  at  all  of  their  civil  obligations  to  their  people, 
and  the  covenant  of  justice  that  M'ith  good  reason  is  betwixt 
them  in  the  fundamental  constitutions  of  all  well-ordered  king- 
doms ;  nor  meddle  with  that  point, — the  dependence  that  human 
authority  hath  upon  the  societies  of  men  over  whom  it  is,  ac- 
cording to  which  it  is  here  called  man's  ordinance,  or  rrcuture, 
avQgwTr/vT)  KTiijii.  This  is  a  thing  that  the  greatest  and  most 
absolute  of  princes  cannot  deny,  that  all  their  authority  is  de- 
pendent upon  the  great  God,  both  as  the  Author  of  it  in  the 
general,  and  the  sovereign  Disposer  of  it  to  particular  men,  giv- 
ing the  kingdoms  of  the  earth  to  whom  He  will.  (Dan.  iv.  25.) 
And  therefore  He  may  most  justly  require  obedience  and  fealty 
of  them,  that  they  serve  the  Lord  in  fear,  and  if  they  rejoice  in 
their  dignities  over  men,  yet  that  they  do  it  with  trembling^ 
under  a  sense  of  their  duty  to  God,  and  that  they  throw  down 
their  crowns  at  the  feet  of  Christ,  the  Lord's  anointed. 

And  to  this  they  are  the  more  obliged,  considering  that 
religion  and  the  Gospel  of  Christ  do  so  much  press  the  duty 
of  their  people's  obedience  to  them ;  so  that  they  wrong  both 
Christianity  and  themselves  very  far,  in  mistaking  it  as  an 
enemy  to  their  authority,  when  it  is  so  far  from  prejudicing  it, 
that  it  confirms  it,  and  pleads  for  it.  Surely  they  do  most 
ungratefully  requite  the  Lord  and  His  Christ,  when  they  say, 
(as  Psal.  ii.,)  Let  us  break  their  bands  asunder,  and  cast 
away  their  cords  from  us.  Whereas  the  Lord  binds  the  cords 
of  kings  and  their  authority  fast  upon  their  people  ;  not  the 
cords  of  tyranny  indeed,  to  bind  the  subjects  as  beasts  to  be 
sacrifices  to  the  passion  of  their  rulers,  but  the  cords  of  just 
and  due  obedience  to  their  kings  and  governors.  The  Lord 
doth  (as  you  see  here)  bind  it  upon  all  that  profess  His  name, 
and  strengthens  it  by  the  respect  His  people  carry  to  Himself, 
enjoining  them  that, /or  His  sake,  they  would  obey  their  rulers. 
So  that  kings  need  not  fear  true  rehgion,  that  it  will  ever  favour 
any  thing  that  can  justly  be  called  rebellion  ;  on  the  contrary, 
it  still  urges  loyalty  and  obedience  :  so  that  as  they  ought  in 
duty,   they  may  in  true  policy  and  Avisdom,   befriend  true 


294  A    COMMENTARY    UPON 

religion,  as  a  special  friend  to  their  authority,  and  hate  that 
religion  of  Rome  which  is  indeed  rebellion,  and  that  mother  of 
abominations  who  makes  the  kings  of  the  earth  drunk  with 
her  cup,  and  makes  them  dream  of  increase  of  authority  while 
they  are  truly  on  the  losing  hand.  But  besides  that  they  owe 
their  power  to  the  advancement  of  Christ's  kingdom,  by  so 
employing  themselves  as  to  strengthen  it,  they  do  themselves 
good ;  they  confirm  their  own  thrones,  when  they  erect  His : 
as  it  was  said  of  Caesar,  that  by  setting  up  Pompey's  statue, 
he  settled  and  fastened  his  own. 

But  it  is  an  evil  too  natural  to  men,  to  forget  the  true  end 
and  use  of  any  good  the  Lord  confers  on  them.  And  thus 
kings  and  rulers  too  often  consider  not  for  what  they  are 
exalted  ;  they  think  it  is  for  themselves,  to  honour  and  please 
themselves,  and  not  to  honour  God,  and  benefit  their  people,  to 
encourage  and  reward  the  good,  (as  here  it  is,)  and  to  punish 
the  wicked.  They  are  set  on  high  for  the  good  of  those  that 
are  below  them,  that  they  may  be  refreshed  Avith  their  lio-ht 
and  influence ;  as  the  lights  of  Heaven  are  set  there  in  the 
highest  parts  of  the  world,  for  the  use  and  benefit  of  the  very 
lowest.  God  set  them  in  the  firmament  of  Heaven,  but  to 
what  end.?  To  give  light  upon  the  earth.  (Gen.  i.  15.)  And 
the  mountains  are  raised  above  the  rest  of  the  earth,  not  to  be 
places  of  prey  and  robbery,  as  sometimes  they  are  turned  to 
be,  but  to  send  forth  streams  from  their  springs  into  the  valleys, 
and  make  them  fertile;  these  mountains  and  hills  (greater  and 
lesser  rulers,  higher  and  lower)  are  to  send  forth  to  the  people 
the  streams  of  righteousness  and  peace.      (Psal.  Ixxii.  31.) 

But  it  is  the  corruption  and  misery  of  man's  nature,  that  he 
doth  not  know,  and  can  hardly  be  persuaded  to  learn,  either 
how  to  command  aright,  or  how  to  obey  ;  and  no  doubt  many 
of  those  that  can  see  and  blame  the  injustice  of  others  in 
authority,  would  be  more  guilty  that  way  themselves,  if  they 
had  the  same  power. 

It  is  the  pride  and  self-love  of  our  nature,  that  begets  dis- 
obedience in  inferiors,  and  violence  and  injustice  in  superiors  ; 


THE  FIRST  EPISTLE  OF  PETER.  295 

that  depraved  humour  which  ties  to  every  kind  of  government 
a  propension  to  a  particular  disease ;  which  makes  royalty 
easily  degenerate  into  tyranny,  the  government  of  nobles  into 
faction,  and  popular  government  into  confusion. 

As  civil  authority,  and  subjection  to  it,  are  the  institution 
of  God,  so  the  peaceable  correspondence  of  these  two,  just 
government  and  due  obedience,  is  the  special  gift  of  God's  own 
hand,  and  a  prime  blessing  to  states  and  kingdoms  ;  and  the 
troubling  and  interruption  of  their  course  is  one  of  the  highest 
public  judgments  by  which  the  Lord  punishes  oftentimes  the 
other  sins  both  of  rulers  and  people.  And  whatsoever  be  the 
cause,  and  on  which  side  soever  be  the  justice  of  the  cause,  it 
cannot  be  looked  upon  but  as  a  heavy  plague,  and  the  fruit  of 
many  and  great  provocations,  when  kings  and  their  people, 
who  should  be  a  mutual  blessing  and  honour  to  each  other, 
are  turned  into  scourges  one  to  another,  or  into  a  devouring 
fire ;  as  it  is  in  the  parable  ( Judg.  ix.  20) :  Fire  going  forth 
from  Abimelech  to  devour  the  men  of  Shechem,  and  fire  from 
Shechem  to  devour  Abimelech. 

Ver.  15.    For  so  is  the  will  of  God,  that  with  well  doing  ye  may  put  to 
silence  the  ignorance  of  foolish  men. 

Ver.  16.    As  free,  and  not  using  your  liberty  for  a  cloak  of  maliciousness, 
but  as  the  servants  of  God. 

This  continues  the  same  reason  of  the  same  Christian  duty : 
if  they  will  obey  the  Lord,  then  they  must  obey  civil  powers, 
for  that  is  His  will,  and  they  will  not  deny  their  obligation  to 
Him,  for  they  are  His  servants  (v.  16).  The  words,  indeed, 
are  more  general  than  the  former,  but  they  relate  chiefly,  in 
this  place,  to  the  particular  in  hand,  implying  that  neither  in 
that  kind,  nor  in  any  other.  Christians  should  dishonour  their 
profession,  and  abuse  their  liberty,  mistaking  it  as  an  exemption 
from  those  duties  to  which  it  doth  more  straightly  tie  them. 
So  then,  the  point  of  civil  obedience,  and  all  other  good  con- 
versation amongst  men,  is  here  recommended  to  Christians,  as 
conformable  to  the  will  of  God,  and  the  most  effectual  clearing 


296  A.  COMMENTARY  UTON 

of  their  profession,  and  very  agreeable  to  their  Christian 
liberty. 

The  will  of  Godl]  This  is  tlie  strongest  and  most  binding 
reason  that  can  be  used  to  a  Christian  mind,  wliicli  hath  re- 
signed itself  to  be  governed  by  that  rule,  to  have  the  will 
of  God  for  its  law.  Whatsoever  is  required  of  it  upon  that 
warrant,  it  cannot  refuse.  Although  it  cross  a  man's  own 
humour,  or  his  private  interest,  yet,  if  his  heart  be  subjected 
to  the  will  of  God,  he  will  not  stand  with  Him  in  any  thing. 
One  word  from  God,  /  will  have  it  so,  silences  all,  and  carries 
it  against  all  opposition. 

It  were  a  great  point,  if  we  could  be  persuaded  to  esteem 
duly  of  this :  it  were  indeed  all.  It  would  make  light  and 
easy  work  in  those  things  that  go  so  hardly  on  with  us,  though 
we  are  daily  exhorted  to  them.  Is  it  the  will  of  God  that  I 
should  live  soberly  ?  Then,  though  my  own  corrupt  will  and 
my  companions  be  against  it,  yet  it  must  be  so.  Wills  He 
that  I  forbear  cursing  and  oaths,  though  it  is  ray  custom  to  use 
them  ?  Yet  I  must  offer  violence  to  my  custom,  and  go  against 
the  stream  of  all  their  customs  that  are  round  about  me,  to 
obey  His  will,  who  wills  all  things  justly  and  holily.  Will 
He  have  my  charity  not  only  liberal  in  giving,  but  in  forgiving, 
and  real  and  hearty  in  both  ?  Will  He  have  me  bless  them  that 
curse  me,  and  do  good  to  them  that  hate  me,  and  love  mine 
enemies  9  Though  the  world  counts  it  a  hard  task,  and  my 
own  corrupt  heart  possibly  finds  it  so,  yet  it  shall  be  done ; 
and  not  as  upon  impleasant  necessity,  but  willingly,  and  cheer- 
fully, and  with  the  more  delight  because  it  is  difficult ;  for  so 
it  proves  my  obedience  the  more,  and  my  love  to  Him  whose 
Avill  it  is.  Though  mine  enemies  deserve  not  my  love,  yet  He 
who  bids  me  love  them,  does  ;  and  if  He  will  have  this  the 
touchstone  to  try  the  uprightness  of  my  love  to  Him,  shall  it 
fail  there?  No,  His  will  commands  me  so  absolutely,  and  He 
Himself  is  so  lovely,  that  there  can  be  nobody  so  unlovely  in 
themselves,  or  to  mc,  but  I  can  love  them  upon  His  command, 
and  for  His  sake. 


THE    FIRST    EPISTLE    OF    PETER.  297 

But  that  it  may  be  thus,  there  must  be  a  renewed  frame  of 
mind,  by  whicli  a  man  may  renounce  the  world  and  the  forms 
of  it,  and  himself,  and  his  own  sinful  heart,  and  its  way,  to 
study  and  follow  the  only  good,  and  acceptable,  and  perfect 
will  of  God,  (Rom.  xii.  2,)  to  move  most  in  that  line,  not 
"wiUingly  declining  to  either  hand,  to  have  his  whole  mind  taken 
up  in  searching  it,  and  his  whole  heart  in  embracing  it.  Be  ye 
not  unwise,  but  understanding  ivhat  the  ivill  of  the  Lord  is, 
says  the  Apostle  Paul,  (Eph.  v.  17,)  being  about  to  exhort  to 
particular  duties,  as  our  Apostle  here  is  doing. 

This  is  the  task  of  a  Christian,  to  understand  his  Lord's  will, 
and  with  a  practical  understanding,  that  he  may  walk  in  all  well 
pleasing  unto  God.  Thus  the  Apostle  likewise  exhorts  the 
Thessalonians  pathetically,  (1  Ep.  ch.  iv.,  v.  1,)  and  adds,  This 
is  the  will  of  God,  even  your  sancfifcation.  And  he  then  pro- 
ceeds particularly  against  uncleanness  and  deceit,  &c. 

Let  this,  then,  be  your  endeavour,  to  have  your  wills  cruci- 
fied to  whatsoever  is  sinful,  yea  to  will  outward  indifferent 
things  with  a  kind  of  indifFerency.  The  most  things  that  men 
are  so  stiff  in,  are  not  worth  an  earnest  willing.  In  a  word,  it 
were  the  only  happy  and  truly  spiritual  temper  to  have  our 
will  quite  rooted  out,  and  the  will  of  God  placed  in  its  stead ; 
to  have  no  other  will  than  His,  that  it  might  constantly,  yea 
(so  to  speak)  identically,  follow  it  in  all  things.  This  is  the  will 
of  God,  therefore  it  is  mine. 

IViat  with  ivell  doing  ye  may  put  to  silence  the  ignorance 
of  foolish  men.]  The  duties  of  the  Second  Table,  or  of  well 
doing  towards  men,  are  more  obvious  to  men  devoid  of  religion, 
than  those  that  have  an  immediate  relation  to  God  ;  and  there- 
fore (as  in  other  Epistles)  the  Apostle  is  here  particular  in 
these,  for  the  vindicating  of  religion  to  them  that  are  without. 
Ignorance  usually  is  loud  and  prattling,  making  a  mighty  noise, 
and  so  hath  need  of  a  muzzle  to  silence  it,  as  the  word  (ptixouv 
imports.  They  that  were  ready  to  speak  evil  of  religion,  are 
called  witless  or  foolish  men ;  there  was  perverseness  in  their 
ignorance,  as  the  word  cc(p6vm  intimates.     And  generally,  all 


298  A    COMMENTARY    UPON 

kinds  of  evil  speakings  and  uncharitable  censurings,  do  argue 
a  foolish,  worthless  mind  whence  they  proceed  ;  and  yet,  they 
are  the  usual  divertisement  of  the  greatest  part  of  mankind, 
and  take  up  very  much  of  their  converse  and  discourse  ;  which 
is  an  evidence  of  the  baseness  and  perverseness  of  their  minds. 
For,  whereas  those  that  have  most  real  goodness,  delight  most 
to  observe  what  is  good  and  commendable  in  others,  and  to 
pass  by  their  blemishes,  it  is  the  true  character  of  vile  unworthy 
persons,  (as  scurvy  flies  sit  upon  sores,)  to  skip  over  all  the 
good  that  is  in  men,  and  fasten  upon  their  infirmities. 

But  especially  doth  it  discover  ignorance  and  folly,  to  turn 
the  failings  of  men  to  the  disadvantage  of  religion.  None  can 
be  such  enemies  to  it  but  they  that  know  it  not,  and  see  not 
the  beauty  that  is  in  it.  However,  the  way  to  silence  them,  we 
see,  is  by  trell  doing  ;  that  silences  them  more  than  whole  vo- 
lumes of  Apologies.  When  a  Christian  walks  irreprovably, 
his  enemies  have  nowhere  to  fasten  their  teeth  on  him,  but  are 
forced  to  gnaw  their  own  malignant  tongues.  As  it  secures  the 
godly,  thus  to  stop  the  lying  mouths  of  foolish  men,  so  it  is  as 
painful  to  them  to  be  thus  stopped  as  muzzling  is  to  beasts, 
and  it  punishes  their  malice. 

And  this  is  a  wise  Christian''s  way,  instead  of  impatiently 
fretting  at  the  mistakes  or  wilful  miscensures  of  men,  to  keep 
still  on  his  calm  temper  of  mind,  and  upright  course  of  life, 
and  silent  innocence;  this,  as  a  rock,  breaks  the  waves  into 
foam  that  roar  about  it. 

As  free.']  This,  the  Apostle  adds,  lest  any  should  so  far 
mistake  the  nature  of  their  Christian  liberty,  as  to  dream  of  an 
exemption  from  obedience  either  to  God,  or  to  men  for  His 
sake,  and  according  to  His  appointment.  Their  freedom  he 
grants,  but  would  have  them  understand  aright  what  it  is.  I 
cannot  here  insist  at  large  on  the  spiritual  freedom  of  Christians ; 
nor  is  it  here  needful,  being  mentioned  only  for  the  clearing  of 
it  in  this  point ;  but  free  they  are,  and  they  only,  who  are  par- 
takers of  this  liberty.  If  the  Son  make  you  free,  you  shall  be 
free  indeed.  (John  viii.  36.)    The  rest  arc  slaves  to  Satan,  and 


THE    FIRST    EriSTLE   OF    PETEK.  S99 

tlic  world  and   their   own  lusts ;  as  the  Israelites  in  Egypt, 
working  in  the  clay  under  hard  task-masters. 

Much  discourse  hath  been  spent,  and  much  ink  hath  been 
spilt  upon  the  debate  of  free-will,  but  truly,  all  the  liberty  it 
hath,  till  the  Son  and  His  Spirit  free  it,  is  that  miserable  free- 
dom the  Apostle  speaks  of,  Horn.  vi.  20,  While  ye  were  servants 
to  sin,  ye  were  free  from  riyhteousness. 

And  as  we  are  naturally  subject  to  the  vile  drudgery  of  sin, 
so  we  are  condemned  to  the  proper  wages  of  sin,  which  the 
Apostle  there  tells  us  is  death,  according  to  the  just  sentence 
of  the  Law.  But  our  Lord  Christ  was  anointed  for  this  pur- 
pose, to  set  us  free,  both  to  work  and  to  publish  liberty,  to 
jjroclaim  liberty  to  captives,  and  the  opening  of  the  prison- 
doors  to  them  that  are  bound.  (Isa.  Ixi.  1.)  Having  paid  our 
complete  ransom,  He  sends  His  word  as  the  message,  and  His 
Spirit  to  perform  it  effectually,  to  set  us  free,  to  let  us  know  it, 
and  to  bring  us  out  of  prison.  He  was  bound  and  scourged,  as 
a  slave  or  malefactor,  to  purchase  us  this  liberty ;  therefore 
ought  it  to  be  our  special  care,  first,  to  have  part  in  it,  and  then 
to  be  like  it,  and  standfast  in  it  in  all  points. 

But  that  we  deceive  not  ourselves,  as  too  many  do  who  have 
no  portion  in  this  liberty,  we  ought  to  know  that  it  is  not  to 
inordinate  walking  and  licentiousness,  as  our  liberty,  that  we 
are  called,  hut  from  them,  as  our  thraldom  ;  we  are  not  called 
from  obedience,  but  to  it.  Therefore  beware  that  you  shuffle 
in,  under  this  specious  name  of  liberty,  nothing  that  belongs  not 
to  it.  Make  it  not  a  cloak  of  maliciousness ;  it  is  too  precious 
a  garment  for  so  base  a  use.  Liberty  is  indeed  Christ's  livery 
that  he  gives  to  all  his  followers ;  but  to  live  suitably  to  it,  is 
not  to  live  in  wickedness  or  disobedience  of  any  kind,  but  in 
obedience  and  holiness.  You  are  called  to  be  the  servants  of 
God,  and  that  is  your  dignity  and  your  liberty. 

The  Apostles  of  this  Gospel  of  liberty  gloried  in  this  title, 
The  servants  of  Jesus  Christ.  David  before  that  Psalm  of 
praise  for  his  victories  and  exaltations,  being  now  settled  on  his 
throne,  prefixes,  as  more  honour  than  all  these,  A  Psalm  of 


300  A    COMMENTARY    UPON 

David f  the  servant  of  ihc  Lord  (Psal.  xviii.  1).  It  is  the  only 
true  liappiness  both  of  kings  and  their  subjects,  to  be  His  sub- 
jects. It  is  the  glory  of  the  angels,  to  be  His  ministering 
spirits.  The  more  we  attain  unto  the  faculty  of  serving  Him 
cheerfully  and  diligently,  the  more  still  we  find  of  this  spiritual 
liberty,  and  have  the  more  joy  in  it.  As  it  is  the  most  honour- 
able, it  is  likewise  the  most  comfortable  and  most  gainful  service; 
and  they  that  once  know  it,  will  never  change  it  for  any  other 
in  the  world.  Oh  !  that  we  could  live  as  His  servants,  employ- 
ing all  our  industry  to  do  Him  service  in  the  condition  and 
place  wherein  He  hath  set  us,  whatsoever  it  is,  and  as  faidiful 
servants,  more  careful  of  his  affairs  than  of  our  own,  accounting 
it  our  main  business  to  seek  the  advancement  of  his  glory. 
Happy  is  the  servant  ivhom  the  Master,  when  he  comethy  shall 
find  so  doing.     (Matth.  xxiv.  46.) 

Ver.  17,  Honour  all  men.    Love  the  brotherhood.     Fear  God.    Honour 

the  king-. 

This  is  a  precious  cluster  of  Divine  precepts.  The  whole  face 
of  the  heavens  is  adorned  with  stars,  but  they  are  of  different 
magnitudes,  and  in  some  parts  they  are  thicker  set  than  in 
others :  thus  is  it  likewise  in  the  holy  Scriptures.  And  these 
are  the  two  books  that  the  Psalmist  sets  open  before  us  (Psalm 
xix.) ;  the  heavens,  as  a  choice  piece  of  the  worksof  God,  instruct- 
ing us,  and  the  word  of  God,  more  full  and  clear  than  they. 
Here  is  a  constellation  of  very  bright  stars  near  together.  These 
words  have  very  briefly,  and  yet  not  obscured  by  briefness,  but 
withal  very  plainly,  the  sum  of  our  duty  towards  God  and  men; 
to  men  both  in  general.  Honour  all  men,  and  in  special  rela- 
tions,— in  their  Christian  or  religious  i-elation.  Love  the  brother- 
hood, and  in  a  chief  civil  relation.  Honour  the  king.  And 
our  whole  duty  to  God,  comprised  under  the  name  of  His  fear, 
is  set  in  the  middle  betwixt  these,  as  the  conmion  spring  of  all 
duty  to  men,  and  of  all  due  observance  of  it,  and  the  sovereign 
rule  by  which  it  is  to  be  regulated. 

I  shall  speak  of  them  as  they  lie  in  the  text.     AVe  need  not 


THE    FIRST    EPISTLE    OF    PETER.  301 

labour  about  tlic  connexion;  for  in  sucli  variety  of  brief  practi- 
cal directions,  it  hath  not  such  places  as  in  doctrinal  discourses. 
The  Apostle  having  spoken  of  one  particular  wherein  he  would 
have  his  brethren  to  clear  and  commend  their  Christian  profes- 
sion, now  accumulates  these  directions  as  most  necessary,  and 
afterwards  goes  on  to  particular  duties  of  servants,  &c.  But 
first  observe,  in  general,  how  plain  and  easy,  and  how  few  are 
those  things  that  are  the  rule  of  our  life ;  no  dark  sentences  to 
puzzle  the  understanding,  nor  large  discourses  and  long  periods 
to  burden  the  memory ;  they  are  all  plain ;  there  is  nothing 
wreathed  nor  distorted  in  them,  as  Wisdom  speaks  of  her 
instructions,  Prov.  vill.  8. 

And  this  gives  check  to  a  double  folly  amongst  men,  contrary 
the  one  to  the  other,  but  both  agreeing  in  mistaking  and  wrong- 
ing the  w^ord  of  God  ;  the  one  is  of  those  that  despise  the  word, 
and  that  doctrine  and  preaching  that  is  conformable  to  it,  for 
its  plainness  and  simplicity  ;  the  other  of  those  that  complain 
of  its  difficulty  and  darkness.  As  for  the  first,  they  certainly 
do  not  take  the  true  end  for  which  the  word  is  designed,  that 
it  is  the  law  of  our  life ;  (and  it  is  mainly  requisite  in  laws, 
that  they  be  both  brief  and  clear ;)  that  it  is  our  guide  and 
light  to  happiness ;  and  if  that  Avhich  ought  to  be  our  liyht,  be 
darkness,  how  great  will  that  darkness  be ! 

It  is  true,  (but  I  am  not  now  to  insist  on  this  point,)  that 
there  be  dark  and  deep  passages  in  Scripture,  for  the  exercise, 
yea,  for  the  humbling,  yea,  for  the  amazing  and  astonishing  of 
the  sharpest-sighted  readers.  But  this  argues  much  the  pride 
and  vanity  of  men's  minds,  when  they  busy  themselves  only  in 
those,  and  throw  aside  altogether  the  most  necessary,  which 
are  therefore  the  easiest  and  plainest  truths  in  it.  As  in  na- 
ture, the  commodities  that  are  of  greatest  necessity  God  hath 
made  most  common  and  easiest  to  be  had,  so,  in  religion,  such 
instructions  as  these  now  in  our  hands,  are  given  us  to  live  and 
walk  by  ;  and  in  the  search  of  things  that  are  more  obscure,  and 
less  useful,  men  evidence  that  they  had  rather  be  learned  than 
holy,  and  have  still  more  mind  to  the  tree  of  knowledge  than 


302  A    COMMENTARY    UPON 

the  tree  of  life.  And  in  hearing  of  the  word,  are  not  they  who 
are  any  wliit  more  knowing  than  ordinary,  still  gaping  after  new 
notions,  after  something  to  add  to  the  stock  of  their  speculative 
and  discoursing  knowledge,  loathing  this  daily  manna,  these 
profitable  exhortations,  and  requiring  meat  for  their  lust  9 
There  is  an  intemperance  of  the  mind,  as  well  as  of  the  mouth. 
You  would  think  it,  and,  may  be,  not  spare  to  call  it,  a  poor 
cold  sermon,  that  were  made  up  of  such  plain  precepts  as  these. 
Honour  all  men ;  love  the  brotherhood ;  fear  God ;  honour 
the  king  ;  and  yet,  this  is  the  language  of  God,  it  is  His  way, 
this  foolish  despicable  way,  by  which  He  guides  and  brings  to 
heaven  them  that  believe. 

Again,  we  have  others  that  are  still  complaining  of  the  diffi- 
culty and  darkness  of  the  word  of  God  and  Divine  truths  ;  to 
say  nothing  of  Rome's  doctrine,  who  talks  thus,  in  order  to  ex- 
cuse her  sacrilege  of  stealing  away  the  word  from  the  people  of 
God ;  (a  senseless  pretext  though  it  were  true ;  because  the 
word  is  dark  of  itself,  should  it  therefore  be  made  darker,  by 
locking  it  up  in  an  unknown  tongue  ?)  but  we  speak  of  the 
common  vulgar  excuse,  Avhich  the  gross,  ignorant  profaneness 
of  many  seeks  to  shroud  itself  under,  that  they  are  not  learned, 
and  cannot  reach  the  doctrine  of  the  Scriptures.  There  be  deep 
mysteries  there  indeed:  but  what  say  you  to  these  things, 
such  rules  as  these.  Honour  all  men,  &c.  ?  Are  such  as  these 
riddles,  that  you  cannot  know  their  meaning  ?  Rather,  do  not 
all  understand  them,  and  all  neglect  them  ?  Why  set  you  not 
on  to  do  these  ?  and  then  you  should  understand  more.  A  good 
understanding  have  all  they  that  do  His  commandments,  says 
the  Psalmist  (Psal.  cxi.  10).  As  one  said  well,  "  The  best  way 
to  understand  the  mysterious  and  high  discourse  in  the  begin- 
ning of  St.  Paul's  Epistles,  is,  to  begin  at  tlie  practice  of  those 
rules  and  precepts  that  arc  in  the  latter  end  of  them."  The 
way  to  attain  to  know  more  is  to  receive  the  truth  in  the  love 
of  it,  and  to  obey  what  you  know.  The  truth  is,  such  truths 
as  these  will  leave  you  inexcusable,  even  the  most  ignorant  of 
you.    You  cannot  but  know,  you  hear  often,  that  you  ought  to 


THE  FIBST  EPISTLE  OF  PETER.  808 

love  one  another,  and  to  fear  God,  &c.,  and  yet,  you  never 
apply  yourselves  in  earnest  to  the  practice  of  these  things,  as 
will  appear  to  your  own  consciences,  if  they  deal  honestly  with 
you  in  the  particulars. 

Honour  all  men.']  Honour,  in  a  narrower  sense,  is  not  a 
universal  due  to  all,  but  pecuhai*  to  some  kinds  of  persons.  Of 
this  the  Apostle  speaks,  (Rom,  xiii.  8,)  Honour  to  ichom  ho- 
nour is  due,  and  that  in  different  degrees,  to  parents,  to  mas- 
ters, and  other  superiors.  There  is  an  honour  that  hath,  as  it 
were,  Caesar's  image  and  superscription  on  it,  and  so  is  particu- 
larly due  to  him ;  as  here  it  follows,  Honour  the  king.  But 
there  is  something  that  goes  not  unfitly  under  the  name  of 
honour,  generally  due  to  every  man  without  exception ;  and  it 
consists,  as  all  honour  doth,  partly  in  inward  esteem  of  them, 
partly  in  outward  behaviour  towards  them.  And  the  former 
must  be  the  ground  and  cause  of  the  latter. 

We  owe  not  the  same  measure  of  esteem  to  all.  We  mav, 
yea,  we  ought  to  take  notice  of  the  different  outward  quality, 
or  inward  graces  and  gifts  of  men  ;  nor  is  it  a  fault  to  perceive 
the  shallowness  and  weakness  of  men  with  whom  we  converse, 
and  to  esteem  more  highly  those  on  whom  God  hath  conferred 
more  of  such  things  as  are  truly  worthy  of  esteem.  But  unto 
the  meanest  we  do  owe  some  measure  of  esteem,  1st,  Nega- 
tively. We  are  not  to  entertain  despising,  disdainful  thoughts 
of  any,  how  worthless  and  mean  soever.  As  the  admiring  of 
men,  the  very  best,  is  a  foolish  excess  on  the  one  hand,  so,  the 
total  contemning  of  any,  the  very  poorest,  is  against  this  rule 
on  the  other  ;  for  that  contemning  of  vile  persons,  the  Psalmist 
speaks  of,  (Psal.  xv.  3,)  and  commends,  is  the  dislike  and  hatred 
of  their  sin,  which  is  their  vileness,  and  the  not  accounting 
them,  for  outward  respects,  worthy  of  such  esteem  as  their 
wickedness  does,  as  it  were,  strip  them  of.  2dlv,  We  arc  to 
observe  and  respect  the  smallest  good  that  is  in  anv.  Although 
a  Christian  be  never  so  base  in  his  outward  condition,  in  body 
or  mind,  of  very  mean  intellectuals  and  natural  endowments, 


804  A  COMMENTARY  UPON 

yet,  tliey  Avho  know  the  worth  of  spiritual  things,  will  esteem 
the  grace  of  God  that  is  in  him,  in  the  midst  of  all  those  dis- 
advantages, as  a  pearl  in  a  rough  shell,  Grace  carries  still  its 
own  worth,  though  under  a  deformed  body  and  ragged  gar- 
ments, yea,  though  they  have  but  a  small  measure  of  that  neither 
• — the  very  lowest  degree  of  grace  ;  as  a  pearl  of  the  least  size, 
or  a  small  piece  of  gold,  yet  men  will  not  throw  it  away,  but,  as 
they  say,  the  least  shavings  of  gold  are  Avorth  the  keeping. 
The  Jews  would  not  willingly  tread  upon  the  smallest  piece  of 
paper  in  their  way,  but  took  it  up ;  for  possibly,  said  they, 
the  name  of  God  may  be  on  it.  Though  there  was  a  little 
superstition  in  this,  yet  truly  there  is  nothing  but  good  religion 
in  it,  if  we  apply  it  to  men.  Trample  not  on  any  ;  there  may 
be  some  work  of  grace  there,  that  thou  knowest  not  of.  The 
name  of  God  may  be  written  upon  that  soul  thou  treadest  on  ; 
it  may  be  a  soul  that  Christ  thought  so  much  of,  as  to  give 
His  precious  blood  for  it ;  therefore  despise  it  not.  Much 
more,  I  say,  if  thou  canst  perceive  any  appearance  that  it  is 
such  a  one,  oughtest  thou  to  esteem  it.  Wheresoever  thou 
findest  the  least  trait  of  Christ's  image,  if  thou  lovest  Him, 
thou  wilt  honour  it ;  or  if  there  be  nothing  of  this  to  be  found 
in  him  thou  lookest  on,  yet  observe  w'hat  common  gift  of  any 
kind  God  hath  bestowed  on  him,  judgment,  or  memory,  or 
faculty  in  his  calling,  or  any  such  thing,  for  these  in  their  de- 
gree are  to  be  esteemed,  and  the  person  for  them.  And  as 
there  is  no  man  so  complete  as  to  liave  the  advantage  in  every 
thing,  so  there  is  no  man  so  low  and  unworthy  but  he  hath 
something  wherein  he  is  preferable  even  to  those  that  in  other 
respects  are  much  more  excellent.  Or  imagine  thou  canst  find 
nothing  else  in  some  men,  yet  honour  thy  own  nature  ;  esteem 
humanity  in  them,  especially  since  humanity  is  exalted  in 
Christ  to  be  one  with  the  Deity  :  account  of  the  individual  as 
a  man.  And,  along  with  this  esteem  goes,  3dly,  that  general 
good  will  and  affection  due  to  men  :  whereas  there  are  many 
who  do  not  only  outwardly  express,  but  inwardly  bear  more 


THE  FIRST  EPISTLE  OF  TETER.  305 

regard  to  some  dog  or  horse  that  tliey  love,  than  to  poor  dis- 
tressed men,  and  in  so  doing-,  do  reflect  dishonour  upon  them- 
selves, and  upon  mankind. 

The  outward  behaviour  wlicrein  we  owe  honour  to  all,  is 
nothing  but  a  conformity  to  this  inward  temper  of  mind  ;  for 
he  that  inwardly  despiseth  none,  but  esteemeth  the  good  that 
is  in  the  lowest,  or  at  least  esteemeth  them  in  that  they  are 
men,  and  loves  them  as  such,  will  accordingly  use  no  outward 
sign  of  disdain  of  any  ;  he  will  not  have  a  scornful  eye,  nor  a 
reproachful  tongue  to  move  at  any,  not  the  meanest  of  his  ser- 
vants, nor  the  worst  of  his  enemies  ;  but,  on  the  contrary,  will 
acknowledge  the  good  that  is  in  every  man,  and  give  unto  all 
that  outward  respect  that  is  convenient  for  them,  and  that 
they  are  capable  of,  and  will  be  ready  to  do  them  good  as  he 
hath  opportunity  and  ability. 

But  instead  of  walking  by  this  rule  of  honouriny  all  men, 
Avhat  is  there  almost  to  be  found  amongst  men,  but  a  perverse 
proneness  to  dishonour  one  another,  and  every  man  ready  to 
dishonour  all  men,  that  he  may  honour  himself,  reckoning  that 
what  he  gives  to  others  is  lost  to  himself,  and  taking  what  he 
detracts  from  others,  as  good  booty  to  make  up  himself?  Set 
aside  men's  own  interest,  and  that  common  civility  which  for 
their  own  credit  they  use  one  with  another,  and  truly  there  will 
be  found  very  little  of  this  real  respect  to  others,  proceeding 
from  obedience  to  God  and  love  to  men, — little  disposition  to 
be  tender  of  their  reputation  and  good  name,  and  their  welfare 
as  of  our  own,  (for  so  the  rule  is,)  but  we  shall  find  mutual 
disesteem  and  defamation  filling  almost  all  societies. 

And  the  bitter  root  of  this  iniquity  is,  that  wicked,  ac- 
cursed self-love,  which  dwells  in  us.  Every  man  is  naturally 
his  own  grand  idol,  would  be  esteemed  and  honoured  by  any 
means,  and  to  magnify  that  idol  self,  kills  the  good  name  and 
esteem  of  others  in  sacrifice  to  it.  Hence,  the  narrow  observ- 
ing eye  and  broad  speaking  tongue,  upon  any  thing  that  tends 
to  the  dishonour  of  others ;  and  where  other  things  fail,  the 
disdainful  upbraiding  of  their  birth,  or  calling,  or  any  thing  that 

Vol.  I.  X 


306  A  COMMENTARY  UPON 

comes  next  to  hand,  serves  for  a  reproach.  And  hence  arises  a 
great  part  of  the  jars  and  strifes  amongst  men,  the  most  part 
being  drunk  with  an  over-weening  opinion  of  themselves,  and 
the  unworthiest  the  most  so;  The  sluggard,  says  Solomon, 
is  wiser  in  his  own  conceit  than  seven  men  that  can  render  a 
reason  (Prov.  xxvi.  16) ;  and  not  finding  others  of  their  mind, 
this  frets  and  troubles  them.  They  take  the  ready  course  to 
deceive  themselves ;  for  they  look  with  both  eyes  on  the  fail- 
ings and  defects  of  others,  and  scarcely  give  their  good  quali- 
ties half  an  eye ;  while,  on  the  contrary,  in  themselves  they 
study  to  the  full  their  own  advantages,  and  their  weaknesses 
and  defects  (as  one  says)  they  skip  over,  as  children  do  the 
hard  words  in  their  lesson,  that  are  troublesome  to  read ;  and 
making  this  uneven  parallel,  what  wonder  if  the  result  be  a 
gross  mistake  of  themselves  .'  Men  over-rate  themselves  at 
home ;  they  reckon  that  they  ought  to  be  regarded,  and  that 
their  mind  should  carry  it ;  and  when  they  come  abroad,  and 
are  crossed  in  this,  this  puts  them  out  of  all  temper. 

But  the  humble  man,  as  he  is  more  conformable  to  this  Di- 
vine rule,  so  he  hath  more  peace  by  it :  for  he  sets  so  low  a 
rate  upon  himself  in  his  own  thoughts,  that  it  is  scarcely  pos- 
sible for  any  to  go  lower  in  judging  of  him  ;  and  therefore,  as 
he  pays  due  respect  to  others  to  the  full,  and  gives  no  ground 
of  quarrel  that  way,  so  he  challenges  no  such  debt  to  himself, 
and  thus  avoids  the  usual  contests  that  arise  in  this.  Only  by 
pride  comes  conteniion,  says  Solomon  (Prov.  xiii.  0).  A  man 
that  will  walk  abroad  in  a  crowded  street,  cannot  choose  but 
be  often  jostled  ;  but  he  that  contracts  himself,  passes  through 
more  easily. 

Study,  therefore,  this  excellent  grace  of  humility  ;  not  the 
personated  acting  of  it  in  appearance,  which  may  be  a  chief 
agent  for  pride,  but  true  lowliness  of  mind,  which  will  make 
you  to  be  nothing  in  your  own  eyes,  and  content  to  be  so  in  the 
eyes  of  others.  Then  will  you  obey  this  word  ;  you  will  esteem 
all  men  as  is  meet,  and  not  be  troubled  though  all  men  dis- 
esteem  you.     As  this  humility  is  a  precious  grace,  so  it  is  the 


THE    FIRST    EPISTLE    OF    PETER.  307 

preserver  of  all  other  graces,  and  without  it,  (if  they  could  be 
without  it,)  they  were  but  as  a  box  of  precious  powder  carried 
in  the  wind  without  a  cover,  in  danger  of  being  scattered 
and  blown  away.  If  you  would  have  honour,  there  is  an 
ambition  both  allowed  you,  and  worthy  of  you,  whosoever 
you  arCj  (piXoT^ptou/xsQa ;  (Rom.  ii.  7;  2  Cor.  v.  9;)  other 
honour,  though  it  have  its  Hebrew  name  from  ivcujlif,  is  all 
too  light,  and  weighs  only  with  cares  and  troubles. 

Love  the  hrntherhood.^  There  is  a  love,  as  we  said,  due  to 
all,  included  under  that  word  of  honouring  all,  but  a  peculiar 
love  to  our  Christian  brethren,  whom  the  Apostle  Paul  calls 
by  a  like  word,  the  household  of  faith,  (Gal.  vi.  10.) 

Christian  brethren  are  united  by  a  three-fold  cord ;  two  of 
them  are  common  to  other  men,  but  the  third  is  the  strongest, 
and  theirs  peculiarly.  Their  bodies  are  descended  of  the  same 
man,  and  their  souls  of  the  same  God  ;  but  their  new  life,  by 
which  they  are  most  entirely  brethren,  is  derived  from  the 
same  God-man,  Jesus  Christ ;  yea,  in  him,  they  are  all  one 
body,  receiving  life  from  Him  their  glorious  Head,  who  is  called 
the  first-horn  among  many  brethren.  (Rom.  viii.  29.)  And  as 
His  unspeakable  love  was  the  source  of  this  new  being  and 
fraternity,  so  doubtless  it  cannot  but  produce  indissoluble  love 
amongst  them  that  are  partakers  of  it.  The  spirit  of  love  and 
concord  is  that  precious  ointment  that  runs  down  from  the  head 
of  our  great  High  Priest,  to  the  skirts  of  His  garment.  The 
life  of  Christ  and  this  law  of  love  are  combined,  and  cannot  be 
severed.  Can  there  be  enmity  betwixt  those  hearts  that  meet 
in  Him  ?  Why  do  you  pretend  yourselves  Christians,  and  yet 
remain  not  only  strangers  to  this  love,  but  most  contrary  to  it, 
biters  and  devourers  one  of  another,  and  will  not  be  convinced 
of  the  great  guiltiness  and  uncomeliness  of  strifes  and  envyings 
amongst  you  ?  Is  this  the  badge  that  Christ  hath  left  his  bre- 
thren, to  wrangle  and  malign  one  another  ?  Do  you  not  know, 
on  the  contrary,  that  they  are  to  be  known  by  mutual  love  ! 
By  this  shall  all  men  know  that  you  are  my  disciples,  if  yd 
love   one    another.  (John  xiii.  35.)       How  often  doth    that 

X  2 


308  A  COMMENTARY  UPON 

beloved  disciple  press  this !  He  drank  deep  of  that  well-spring 
of  love  that  was  in  the  breast  on  which  he  leaned,  and  (if  they 
relate  aright)  he  died  exhorting  this,  Love  one  another.  Oh  ! 
that  tbere  were  more  of  this  love  of  Christ  in  our  hearts,  arising 
from  the  sense  of  His  love  to  us  !  That  would  teach  this  mutual 
love  more  effectually,  which  the  preaching  of  it  may  set  before 
us,  but,  -without  that  other  teaching,  cannot  work  within  us. 
Why  do  we  still  hear  these  things  in  vain  !  Do  we  believe  what 
the  love  of  Christ  did  to  us,  and  suffered  for  us  ?  And  will  we 
do  nothing  for  Him, — not  forgive  a  shadow,  a  fancy  of  injury, 
much  less  a  real  one,  for  Plis  sake,  and  love  him  that  wronged 
us,  whoever  he  be,  but  especially  being  one  of  our  brethren  in 
this  spiritual  sense  ? 

Many  are  the  duties  of  this  peculiar  fraternal  love ;  that 
mutual  converse,  and  admonition,  and  reproof,  and  comfort- 
ing, and  other  duties  which  are  fallen  into  neglect,  not  only 
amongst  formal,  but  even  amongst  real  Christians.  Let  us 
entreat  more  of  His  Spirit  M'ho  is  love,  and  that  will  remedy 
this  evil. 

Fear  Gocl.'\  All  the  rules  of  equity  and  charity  amongst  men 
flow  from  a  higher  principle,  and  depend  upon  it ;  and  there 
is  no  right  observing  of  them  without  due  regard  to  that; 
therefore  this  word,  which  expresses  tiiat  principle  of  obedi- 
ence, is  fitly  inserted  amongst  these  rules ;  the  first  obligation 
of  man  being  to  the  sovereign  majesty  of  God  who  made  him, 
and  all  the  mutual  duties  of  one  to  another  being  derived  from 
that.  A  man  may  indeed,  from  moral  principles,  be  of  a  mild 
inoffensive  carriage,  and  do  civil  right  to  all  men ;  but  this 
answers  not  the  Divine  rule  even  in  these  same  thino-s,  after 
the  way  that  it  requires  them.  The  spiritual  and  religious 
observance  of  these  duties  towards  men,  springs  from  a  respect 
to  God,  and  terminates  there  too;  it  begins  and  ends  in  Him. 
And  generally,  all  obedience  to  His  commands,  both  such  as 
regulate  our  behaviour  towards  Himself  immediately,  and 
such  as  relate  to  man,  doth  arise  from  a  lioly  fear  of  liisname. 
Therefore,  this /ear  of  God,  upon  which  follows  necessarily 


THE    FIRST   EPISTLE    OF    PETER.  309 

ihe  kooping  of  His  mmmandmonts,  is  given  us  by  Solomon 
as  the  total  sum  of  man's  business  and  duty,  Eccl.  xii.  idt.f 
and  so,  the  way  to  solid  happiness :  he  pronounces  it  totum 
hominis,  the  whole  of  man.  After  he  had  made  his  discove- 
ries of  all  things  besides  under  tlic  sun,  gone  the  whole  cir- 
cuit, and  made  an  exact  valuation^  he  found  all  besides  this  to 
amount  to  nothing  hut  vanity  and  vexation  of  spirit.  The 
account  he  gives  of  all  other  things  was  only  for  this  purpose, 
to  illustrate  and  establish  this  truth  the  more,  and  to  make  it 
the  more  acceptable ;  to  be  a  repose  after  so  much  weariness, 
and  such  a  tedious  journey,  and  so,  as  he  speaks  there,  ver.  10, 
a  word  of  delight  as  well  as  a  word  of  truth ;  that  the  mind 
might  sit  down  and  quiet  itself  in  this,  from  the  turmoil  and 
pursuit  of  vanity,  that  keeps  it  busy  to  no  purpose  in  all  other 
things.  But  whereas  there  was  emptiness  and  vanity,  that  is, 
just  nothing,  in  all  other  things,  there  was  not  only  something 
to  be  found,  but  everything  in  this  one,  this  fear  of  God, 
and  that  keeping  of  his  commandments,  which  is  the  proper 
fruit  of  that  fear.  All  the  repeated  declaring  of  vanity  in 
other  things,  both  severally  and  altogether  in  that  book,  are 
but  so  many  strokes  to  drive  and  fasten  this  nail,  (as  it  is 
there,  ver.  11,)  this  word  of  wisdom,  which  is  the  sum  of  all, 
and  contains  all  the  rest.  So  Job,  after  a  large  inquest  for 
Avisdom,  searching  for  its  vein,  as  men  do  for  mines  of  silver 
and  gold,  hath  the  return  of  a  Non  inventum  est,  from  all 
the  creatures  :  The  sea  says,  it  is  not  in  me,  &c.  But  in 
the  close,  he  finds  it  in  this,  The  fear  of  the  Lord,  that  is 
wisdom,  and  to  depart  from  evil,  that  is  understanding.  (Job. 
xxviii.  idt.) 

Under  this  fear  is  comprehended  all  religion,  both  inward 
and  outward,  all  the  worship  and  service  of  God,  and  all  the 
observance  of  His  commandments,  which  is  there,  Eccl.  xii. 
and  elsewhere,  expressly  joined  with  it,  and  therefore  is  in- 
cluded in  it,  when  it  is  not  expressed.  So,  Job.  xxviii.  as  above, 
To  depart  from  evil  is  understanding,  repeating  in  effect  the 
former  words  by  these.      So  Psal.  cxi.  10.     It  hath  in  it  all 


310  A  COMMENTARY  UPON 

holiness,  and  obedience;  they  grow  all  out  of  it.  It  is  the  be- 
ginninfj,  and  it  is  the  top  or  consummation  of  wisdom,  for  the 
word  signifies  both . 

Think  it  not,  tlien,  a  trivial,  common  matter  to  speak  or  hear 
of  this  subject ;  but  take  it  as  our  great  lesson  and  business 
here  on  earth.  The  best  proficients  in  it  have  yet  need  to  learn 
it  better,  and  it  requires  our  incessant  diligence  and  study  all 
our  days. 

This  fear  hath  in  it  chiefly  these  things  :  1 .  A  reverential 
esteem  of  the  majesty  of  God,  which  is  a  main,  fundamental 
thing  in  reUgion,  and  moulds  the  heart  most  powerfully  to  the 
obedience  of  His  will.  2.  A  firm  belief  of  the  purity  of  God, 
and  of  His  power  and  justice,  that  He  loves  holiness,  and  hates 
all  sin,  and  can  and  will  punish  it.  3.  A  right  apprehension  of 
the  bitterness  of  His  wrath,  and  the  sweetness  of  His  love  ;  that 
His  incensed  ano^er  is  the  most  terrible  and  intolerable  thino;  in 
the  world,  absolutely  the  most  fearful  of  all  evils,  and,  on  the 
other  side,  His  love,  of  all  good  things  the  best,  the  most 
blessed  and  delightful,  yea,  the  only  blessedness.  Life  is  the 
name  of  the  sweetest  good  we  know,  and  yet  His  loving-kind- 
ness is  better  than  life,  says  David,  (Psal.  Ixiii.  3.)  4.  It 
supposes,  likewise,  sovereign  love  to  God,  for  His  own  infinite 
excellency  and  goodness.  5.  From  all  these  springs  a  most 
earnest  desire  to  please  Him  in  all  things,  and  an  unwillingness 
to  offend  Him  in  the  least,  and,  because  of  our  danger  through 
the  multitude  and  strength  of  temptations,  and  our  own  weak- 
ness, a  continual  self-suspicion,  a  holy  fear  lest  we  should  sin,  a 
care  and  watchfulness  that  we  sin  not,  and  deep  sorrow,  and 
speedy  returning  and  humbling  before  Him,  when  we  have 
sinned. 

There  is,  indeed,  a  base  kind  of  fear,  which,  in  the  usual 
distinction,  they  called  servile  fear  ;  but  to  account  all  fear  of 
the  judgments  and  wrath  of  God  a  servile  fear,  or,  (not  to 
stand  upon  words,)  to  account  such  a  fear  improper  to  the 
children  of  God,  I  conceive  is  a  wide  mistake.  Indeed,  to  fear 
the  punishments  of  sin,  without  regard  to  God  and  His  justice 


THE  FIRST  EPISTLE  OF  PETER.  311 

as  the  inflicter  of  them,  or  to  forbear  to  sin  only  because  of 
those  punishments,  so  that  if  a  man  can  be  secured  from  those, 
he  hath  no  other  respect  to  God  that  would  make  him  fear  to 
offend, — this  is  the  character  of  a  slavish  and  base  mind. 

Again,  for  a  man  so  to  apprehend  wrath  in  relation  to  him- 
self, as  to  be  still  under  the  horror  of  it  in  that  notion,  and  not 
to  apprehend  redemption  and  deliverance  by  Jesus  Christ,  is  to 
be  under  that  spirit  of  bondage,  which  the  Apostle  speaks  of, 
Rom.  viii.  15.  And  though  a  child  of  God  may  for  a  time  be 
under  such  fear,  yet  the  lively  actings  of  faith  and  persuasion 
of  God's  love,  and  the  feeling  of  reflex  love  to  Him  in  the  soul, 
do  cast  it  out,  according  to  that  word  of  the  Apostle,  (1  John  iv. 
18,)  True  (or  perfect)  love  casteth  out  fear.  But  to  appre- 
hend the  punishments  which  the  Lord  threatens  against  sin,  as 
certain  and  true,  and  to  consider  the  greatness  and  fearfulness 
of  them,  especially  the  terror  of  the  Lord's  anger  and  hot  dis- 
pleasure, above  all  punishments,  and  (though  not  only,  no,  nor 
chiefly,  for  these,  yet)  in  contemplation  of  these,  as  very  great 
and  weighty,  to  be  afraid  to  offend  that  God  who  hath  threat- 
ened such  things  as  the  just  reward  of  sin ;  this,  I  say,  is  not 
incongruous  with  the  estate  of  the  sons  of  God,  yea,  it  is  their 
duty  and  their  property  even  thus  to  fear. 

1st.  This  is  the  very  end  for  which  God  hath  published  these 
intimations  of  His  justice,  and  hath  threatened  to  punish  men 
if  they  transgress,  to  the  end  they  may  fear  and  not  transgress  : 
so  that  not  to  look  upon  them  thus,  and  not  to  be  affected  w  ith 
them  answerably  to  their  design,  were  a  very  grievous  sin  ;  a 
slight  and  disregard  put  upon  the  words  of  the  great  God. 

2dly.  Above  all  others,  the  children  of  God  have  the  rightest 
and  clearest  knowledge  of  God,  and  the  deepest  belief  of  His 
word,  and  therefore  they  cannot  choose  but  be  afraid,  and 
more  afraid  than  all  others,  to  fall  under  the  stroke  of  His 
hand.  They  know  more  of  the  greatness,  and  truth,  and  jus- 
tice of  God  than  others,  and  therefore  they  fear  when  He 
threatens.  My  flesh  tremblefli  for  fear  of  Thee,  (says  David,) 
and  I  am  afraid  of  Thy  judgments.     (Psal.  cxix.  120.)     Yea, 


312  A    COMMENTARY    UPON 

they  tremble  when  they  hear  the  sentence  against  otiiers,  or  see 
it  executed  upon  them ;  it  moves  them  when  they  see  public 
executions :  Knowing  the  ierror  of  the  Lord,  we  persuade 
men,  says  St.  Paul,  (2  Cor.  v.  11)  ;  and  they  cry  out  with 
]\Ioses,  (Psahn  xc.  11,)  Wlio  knows  the  power  of  Thine  anger? 
Even  according  to  Thy  fear,  so  is  lliy  wrath  !  It  is  not  an 
imagination  or  invention,  that  makes  men  fear  more  than  they 
need.  His  wrath  is  as  terrible  as  any  that  fear  it  most  can 
apprehend,  and  beyond  that.  So  that  this  doth  not  only  con- 
sist with  the  estate  of  the  saints,  but  is  their  very  character,  to 
tremble  at  the  word  of  their  Lord.  The  rest  neglect  what  He 
says,  till  death  and  judgment  seize  on  them ;  but  the  godly 
know  and  believe  that  it  is  a  fearfid  thing  to  fall  into  the 
hands  of  the  living  God.      (Heb.  x.  31.) 

And  though  they  have  firm  promises,  and  a  kingdom  that 
cannot  be  shaken,  yet  they  have  still  this  grace  by  which  they 
serve  God  acceptably  with  reverence  and  godly  fear  ;  even  in 
this  consideration,  that  our  God,  even  He  that  is  ours  by  pecu- 
liar covenant,  is  a  consuming  fire.      (Heb.  xii.  28,  29.) 

But  indeed,  together  with  this,  yea,  more  than  by  this,  they 
are  persuaded  to  fear  the  Lord,  by  the  sense  of  His  great  love  to 
them,  and  by  the  power  of  that  love  that  works  in  them  towards 
Him,  and  is  wrought  in  them  by  His.  They  shall  fear  the 
Lord  and  His  goodness  in  the  latter  days  (IIos.  iii.  5).  In 
those  days.  His  goodness  shall  manifest  itself  more  than  before ; 
the  beams  of  His  love  shall  break  forth  more  abundantly  in  the 
days  of  the  Gospel,  and  shall  beat  more  direct  and  hotter  on  the 
hearts  of  men  ;  and  then,  they  shall  fear  Him  more,  because 
they  shall  love  II  im  more. 

This  fear  agrees  w^ell  both  with  faith  and  love,  yea,  tliey 
work  this  fear.  (Compare  Psalm  xxxi.  23,  with  Psahn  xxxiv. 
9 ;  and  that  same  Psalm  xxxiv.  ver.  8,  with  ver.  9 ;  and  Psalm 
cxii.  ver.  1,  with  ver.  7.)  The  heart  touched  with  the  load-stone 
of  Divine  love,  ever  trembles  with  this  godly  fear,  and  still 
looks  fixedly  by  faitii  to  tliat  star  of  Jacob,  Jesus  Christ,  who 
guides  it  to  the  haven  of  happiness. 


THE    FIRST   EPISTLE   OF    PETER.  313 

The  looking  upon  God  in  the  face  of  Jesus  Christ,  takes  off 
that  terror  of  His  countenance  lliat  drives  men  from  Him  ;  and 
in  the  smiles  of  His  love  that  appear  through  Christ,  there  is 
such  a  power  as  unites  their  hearts  to  Him,  but  uniles  them  so 
as  to  fear  His  name,  as  the  Psalmist's  prayer  is,  Psalm  Ixxxvi. 
11.  He  puts  such  a  fear  in  their  hearts  as  will  not  cause  them 
to  depart  from,  yea,  causes  that  they  shall  not  depart  from 
Him.      (Jer,  xxxii.  40.) 

And  this  is  the  purest  and  highest  kind  of  godly  fear,  that 
springs  from  love :  and  though  it  excludes  not  the  consideration 
of  wratli,  as  terrible  in  itself,  and  even  some  fear  of  it,  yet  it 
may  surmount  it ;  and  doubtless,  where  much  of  that  love  pos- 
sesses the  heart,  it  will  sometimes  drown  the  other  consideration, 
so  that  it  shall  scarcely  be  perceptible  at  all,  and  will  constantly 
set  it  aside,  and  will  persuade  a  man,  purely  for  the  goodness 
and  loveliness  of  God,  to  fear  to  offend  Him,  though  there  were 
no  interest  at  all  in  it  of  a  man*'s  own  personal  misery  or  hap- 
piness. 

But  do  we  thus  fear  the  Lord  our  God  ?  What  mean,  then, 
our  oaths,  and  excesses,  and  uncleanness,  our  covetousness,  and 
generally,  our  unholy  and  unchristian  conversation  .^  This  fear 
would  make  men  tremble,  so  as  to  shake  them  out  of  their  pro- 
fane customs,  and  to  shake  their  beloved  sins  out  of  their 
bosoms.  The  knowledge  of  the  Holy  One  causes  fear  of  Him. 
(Prov.  ix.  18.) 

But  alas  !  we  know  Him  not,  and  therefore  we  fear  Him  not. 
Knew  we  but  a  little  of  the  great  majesty  of  God,  how  h.oly  He 
is,  and  how  powerful  a  punisher  of  unholiness,  we  should  not 
dare  provoke  him  thus,  who  can  hill  both  body  and  soul,  and 
cast  them  into  hell,  as  our  Saviour  tells  us.  Matt.  x.  28.  And 
He  will  do  so  with  both,  if  we  will  not  fear  Him,  because  he 
can  do  so  ;  and  it  is  told  us  that  we  may  fear,  and  so  not  feel, 
this  heavy  wrath.  A  little  lively,  spiritual  knowledge  would 
go  far,  and  work  much,  which  a  great  deal,  such  as  ours  is,  doth 
not.  Some  such  word  as  that  of  Joseph,  Avould  do  much,  being 
engraven  on  the  heart,  Shall  I  do  this  evil,  and  sin  against 


314  A  COMMENTARY  UPON 

God?  (Gen.  xxxix.  9.)  It  would  make  a  man  be  at  no  more 
liberty  to  sin  in  secret  than  in  public ;  no,  not  to  dispense  with 
the  sin  of  his  thoughts,  more  than  the  openest  words  or  ac- 
tions. If  some  grave  wise  man  did  see  our  secret  behaviour  and 
our  thoughts,  should  we  not  look  more  narrowly  to  them,  and 
not  suffer  such  rovings  and  follies  in  ourselves?  Surely,  there- 
fore, we  forget  God's  eye,  which  we  could  not,  if  we  thought  of 
it  aright,  but  should  respect  it  more,  than  if  all  men  did  see 
within  us. 

Nor  is  this  the  main  point  to  be  pressed  upon  the  ungodly 
only,  but  the  children  of  God  themselves  have  much  need  to 
be  put  in  mind  of  this  fear,  and  to  increase  in  it.  How  often 
do  they  abuse  the  indulgence  of  so  loving  a  Father  !  They 
have  not  their  thoughts  so  constantly  full  of  Him,  are  not  in  His 
fear  (as  Solomon  advises)  all  the  day  long,  (Prov.  xxiii.  17,) 
but  many  times  slip  out  of  His  directing  hand,  and  wander  from 
Him,  and  do  not  so  deeply  fear  His  displeasure,  and  so  watch 
over  all  their  ways,  as  becomes  them :  they  do  not  keep  close 
by  Him,  and  wait  on  his  voice,  and  obey  it  constantly,  and  are 
not  so  humbled  and  afflicted  in  their  repcntings  for  sin,  as  this 
fear  requires,  but  only  in  a  slight  and  superficial  degree.  They 
offer  much  lip-labour,  which  is  but  dead  service  to  the  living 
God.  These  are  things,  my  beloved,  that  concern  us  much, 
and  that  we  ought  seriously  to  lay  to  heart ;  for  even  they  who 
are  freed  from  condemnation,  yet  if  they  will  walk  fearlessly  and 
carelessly  at  any  time.  He  hath  ways  enough  to  make  them 
smart  for  it.  And  if  there  were  nothing  more,  should  it  not 
wound  them  deeply  to  think  how  they  requite  so  great,  so  un- 
speakable love  ? 

Honour  the  king.^  This  was  the  particular  that  the  Apostle 
pressed  and  insisted  on  before;  and  here  he  repeats  it,  as  a 
special  duty  of  the  Second  Table,  and  a  vindication  of  religion, 
which  is  wrongfully  blamed  in  this  point ;  but  of  this  before. 

This  is  out  of  question  in  the  general ;  only  in  the  measure 
and  rule  of  it,  is  the  difference.  And  surely  they  cannot  pos- 
sibly be  satisfied,  who  are  so  drunk  with  power  as  to  admit  of 


THE    FIRST    EPISTLE   OF   PETER.  315 

none  at  all, — no  measure  nor  rate  for  it,  no  banks  nor  channel 
for  those  rivers,  the  hearts  and  wills  of  kings,  to  run  in,  but 
think  that  if  they  like  to  run  over  all,  they  may. 

This  is  such  a  wild  conceit  as  destroys  both  all  law  of  reason 
in  human  societies,  and  all  religious  obligation  to  the  laws  of 
God.  For  the  qualification  and  measure,  I  shall  mention  no 
other  than  that  in  the  text,  that  it  be  always  regulated  by  what 
here  goes  before  it,  the  fear  of  God  ;  that  we  never  think  of 
any  such  obedience  and  honour  due  to  kings,  as  crosseth  that 
fear  which  is  due  to  God.  Let  kings,  and  subjects,  and  all 
know  that  they  are  absolutely  bound  to  this.  It  is  spoken  to 
kings,  (Psalm  ii.  11,)  Serve  the  Lord  in  fear ;  and  to  all  men, 
(Psalm  ix.  6,)  Fear  before  Him,  all  the  earth,  for  He  is  great, 
and  greatly  to  be  praised  ;  He  is  to  be  feared  above  all  gods. 
What  is  man  in  respect  of  Him  ?  Shall  a  worm,  whose  breath 
is  in  his  nostrils,  stand  in  competition  with  the  ever-living 
God  ?  Shall  an  earthen  potsherd  strive  with  his  Maker  ?  Let 
the  potsherd  strive  with  the  ptotsherds  of  the  earth  ; — let  them 
work  one  against  another,  and  try  which  is  hardest,  and  so  they 
shall  often  break  each  other ; — but  Woe  to  him  that  striveth 
with  his  Maker.  (Isa.  xlv.  9.)  There  is  nothing  here  but  cer- 
tain perishing.  As  we  conclude  in  the  question  with  the  Church 
of  Rome,  of  the  honour  due  to  saints  and  angels,  honour  let 
them  have,  with  good  reason,  but  not  Divine  honour,  not  God's 
peculiar ;  so  in  this.  Give  to  Ccesar  the  things  that  are  CcEsar's, 
but  withal,  still  Give  to  God  the  things  that  are  God's. 

But  it  is  a  miserable  estate  of  a  kingdom,  when  debates  on 
this  head  arise  and  increase ;  and  their  happiness  is,  when  kings 
and  people  concur  to  honour  God  :  For  those  that  honour  Him, 
He  will  honour,  and  whosoever  despises  Him,  shall  be  lightly 
esteemed.  (1  Sam.  ii.  30.) 

Ver.  18.  Servants,  be  subject  to  your  masters  with  all  fear,  not  only  to  the 

good  and  gentle,  but  also  to  the  froward. 
Ver.  19.  For  this  is  thank-worthy,  if  a  man  for  conscience  toward  God, 

endure  grief,  suffering  wrongfully. 
Ver.  20.  For  what  glory  is  it,  if  when  ye  be  buffetted  for  your  faults,  ye 


816*  A   COMMENTARY    UPON 

shall  take  it  patiently  ?    But  if  when  ye  do  \Yell  and  suffer  for  it,  ye 
take  it  patiently ;  tliis  is  acceptable  with  God. 

Thy  word  (says  the  Psalmist)  is  a  J'ujht  to  my  fed,  and  a 
lamp  to  my  paths  (Psal.  cxix.  105) ; — not  only  a  light  to  please 
his  eyes,  by  the  excellent  truths  and  comforts  that  are  in  it, 
but  withal  a  lamp  to  direct  his  feet  in  the  precepts  and  rules  of 
life  that  it  gives  :  not  only  to  inform  and  delight  his. mind,  but 
also  to  order  his  course.  That  philosopher  was  deservedly 
commended,  who  drew  knowledge  most  this  way,  and  therefore 
was  said  to  have  brought  philosophy  from  the  clouds  to  dwell 
amongst  men,  calling  it  from  empty  speculations  to  a  practical 
strain.  Thus  we  are  taught  in  spiritual  knowledge  by  the 
word  of  God.  The  Son,  the  eternal  Word,  when  he  came  to 
dwell  with  men,  and  so  brought  life,  and  wisdom,  and  all  bless- 
ings from  the  Heavens  down  unto  them,  taught  them  both  by 
his  doctrine  and  perfect  example,  how  to  walk  ;  and  his  Apostles 
do,  conformably,  aim  at  this  in  their  holy  writings,  joining  with 
the  mysteries  of  faith,  those  rules  of  life  which  shew  men  the 
straight  way  to  happiness. 

And  as  it  is  spoken  of  the  largeness  of  Solomon's  wisdom, 
that  he  spake  of  all  trees,  from  the  cedar  in  Lebanon,  to  the 
hyssop  that  grows  out  of  the  wall,  (1  Kings  iv.  33,)  so  in  this 
we  may  see  the  perfection  of  the  holy  Scriptures,  that  they 
fifive  those  directions  that  are  needful  to  all  ranks  and  sorts  of 
men.  They  speak  not  only  of  the  duties  of  kings,  how  they 
ought  to  behave  themselves  on  their  thrones,  and  the  duty  of 
their  subjects  towards  then  in  that  dignity,  and  how  ministers 
and  others  ought  to  carry  themselves  in  the  house  of  God  ;  but 
they  come  into  private  houses,  and  give  economic  rules  for 
them  ;  teaching  parents,  and  children,  and  masters,  yea,  and 
servants,  how  to  acquit  themselves  one  to  another.  Thus  here, 
Servants,  Jje  subject  to  your  masters. 

As  this  is  a  just  plea  for  all  the  people  of  God,  that  they 
have  a  right  to  the  use  of  this  Book,  being  so  useful  for  all 
sorts,  and  that  they  ought  not  to  be  debarred  from  it ;  so  it  is 
a  just  plea  against  a  great  part  of  those  that  debar  themselves 


THE  FIRST  EPISTLE  OF  PETER.  317 

the  use  of  it,  through  slothfuhiess  and  earthly-mindedness, 
seeing  it  is  so  contenipered,  that  there  may  be  many  things,  yea, 
all  the  main  things  in  it  profitable  for  all,  fitted  to  the  use  of 
the  lowest  estate  and  lowest  capacities  of  men.  Yea,  it  takes 
(as  we  see)  particular  notice  of  their  condition  ;  stoops  down  to 
take  the  meanest  servant  by  the  hand,  to  lead  him  in  the  way 
to  heaven  ;  and  not  only  in  that  part  of  it  which  is  the  general 
way  of  Christians,  but  even  in  those  steps  of  it  that  lie  within 
the  walk  of  their  particular  calling ;  as  here,  teaching  not  only 
the  duties  of  a  Christian,  but  of  a  Christian  servant. 

Obs.  1.  The  Scriptures  are  a  deep  that  few  can  wade  far 
into,  and  none  can  wade  through,  (as  those  waters,  Ezekylxvii. 
5,)  but  yet  all  may  come  to  the  brook  and  refresh  themselves 
with  drinking  of  the  streams  of  its  living  water,  and  go  in  a 
little  way,  according  to  their  strength  and  stature.  Now  this 
(I  say)  may  be  spoken  to  our  shame,  and  I  wish  it  might 
shame  you  to  amendment,  that  so  many  of  you  either  use  not 
the  Scriptures  at  all,  or,  in  using,  do  not  use  them ;  you  turn 
over  the  leaves,  and,  it  may  be,  run  through  the  lines,  and  con- 
sider not  what  they  advise  you.  Masters,  learn  your  part,  and 
servants  too,  hearken  what  they  say  to  you,  for  they  pass  not 
you  by,  they  vouchsafe  to  speak  to  you  too,  but  you  vouchsafe 
not  to  hear  them,  and  observe  their  voice.  How  can  you  think 
that  the  reading  of  this  Book  concerns  you  not,  when  you  may 
hear  it  address  such  particular  directions  to  you  ?  Wisdom 
goes  not  only  to  the  gates  of  palaces  but  to  the  common  gates 
of  the  cities,  and  to  the  public  highways,  and  calls  to  the 
simplest  that  she  may  make  them  wise.  Besides  that  you  dis- 
honour God,  you  prejudice  yourselves  ;  for  docs  not  that 
neglect  of  God  and  His  word  justly  procure  the  disorder  and 
disobedience  of  your  servants  towards  you,  as  a  fit  punishment 
from  His  righteous  hand,  although  they  are  unrighteous,  and 
are  procuring  further  judgment  to  themselves  in  so  doing? 
And  not  only  thus  is  your  neglect  of  the  word  a  cause  of  your 
trouble  by  the  justice  of  God,  but  it  is  so  in  regard  of  the 
nature  of  the  word,  inasmuch  as,  if  you  would  respect  it,  and 


818  A    COMMENTARY   UPON 

make  use  of  it  in  your  houses,  it  would  teach  your  servants  to 
respect  and  obey  you,  as  here  you  see  it  speaks  for  you  ;  and 
therefore  you  wrong  both  it  and  yourselves,  when  you  silence 
it  in  your  families. 

Obs.  2.  The  Apostle  having  spoken  of  subjection  to  public 
authority,  adds  this  of  subjection  to  private  domestic  authority. 
It  is  a  thing  of  much  concernment,  the  right  ordering  of  fami- 
lies ;  for  all  other  societies,  civil  and  religious,  are  made  up  of 
these.  Villages,  and  cities,  and  churches,  and  commonwealths, 
and  kingdoms,  are  but  a  collection  of  families';  and  therefore, 
such  as  these  are,  for  the  most  part,  such  must  the  whole  so- 
cieties predominantly  be.  One  particular  house  is  but  a  very 
small  part  of  a  kingdom,  yet  the  wickedness  and  lewdness  of 
that  house,  be  it  but  of  the  meanest  in  it,  of  servants  one  or 
more,  and  though  it  seem  but  a  small  thing,  yet  goes  in  to 
make  up  that  heap  of  sin  which  provokes  the  wrath  of  God, 
and  draws  on  public  calamity. 

And  this  particularly,  when  it  declines  into  disorder,  proves 
a  public  evil.  When  servants  grow  generally  corrupt  and 
disobedient,  and  unfaithful,  though  they  be  the  lowest  part, 
yet  the  whole  body  of  a  commonwealth  cannot  but  feel  very 
much  the  evil  of  it  j  as  a  man  does  when  his  legs  and  feet  grow 
diseased,  and  begin  to  fail  him. 

We  have  here,  1.  Their  duty.  2.  The  due  extent  of  it. 
3.  The  right  principle  of  it. 

1st,  Their  duty.  Be  .subject.  Keep  your  order  and  station 
under  your  masters,  and  that  ivitk  fear,  and  inward  reverence 
of  mind  and  respect  to  them  ;  for  that  is  the  very  life  of  all 
obedience.  Then  their  obedience  hath  in  it  diligent  doing, 
and  patient  suffering  :  both  these  are  in  that  word.  Be  suhjrcf. 
Do  faithfully  to  your  utmost  that  which  is  intrusted  to  you, 
and  obey  all  their  just  commands,  for  action  indeed  goes  no 
further  ;  but  suffer  patiently  even  their  unjust  rigours  and 
severities.  And  this  being  the  harder  part  of  the  two,  and  yet 
a  part  that  the  servants  of  those  times  bore,  many  of  them  being- 
more  hardly  and  slavishly  used  than  any  with  us,  (esjiecially 


THE    FIRST    EPISTLE    OF    PETER.  819 

those  that  were  Christian  servants  under  unchristian  niasters,) 
therefore  the  Apostle  insists  most  on  this.  And  this  is  the 
extent  of  the  obedience  here  required,  that  it  be  paid  to  all 
kinds  of  masters,  not  to  the  good  only,  but  also  to  the  evil ;  not 
only  to  obey,  but  to  suffer,  and  suffer  patiently,  and  not  only 
deserved,  but  even  wrongful  and  unjust  punishment. 

Now  because  this  particular  concerns  Servants,  let  them 
reflect  upon  their  own  carriage  and  examine  it  by  this  rule  ; 
and  truly  the  greatest  part  of  them  will  be  found  very  uncon- 
formable to  it,  being  either  closely  fraudulent  and  deceitful,  or 
grossly  stubborn  and  disobedient,  abusing  the  lenity  and  mild- 
ness of  their  masters,  or  murmuring  at  their  just  severity.  So 
far  are  they  from  the  patient  endurance  of  the  least  undue  word 
of  reproof,  much  less  of  sharper  punishment,  either  truly,  or, 
in  their  opinion,  undeserved.  And  truly,  if  any  who  profess 
religion,  dispense  with  this  in  themselves,  they  mistake  the 
matter  very  much  ;  for  religion  ties  them  the  more,  whether 
children  or  servants,  to  be  most  submissive  and  obedient  even 
to  the  worst  kind  of  parents  and  masters,  always  in  the  Lord  ; 
not  obeying  any  unjust  command,  though  they  may  and  ought 
to  suff'er  patiently  (as  it  is  here)  their  unjust  reproofs  or  punish- 
ments. 

But  on  the  other  side,  this  does  not  justify,  nor  at  all  excuse 
the  unmerciful  austerities  and  unbridled  passion  of  masters  ;  it 
is  still  a  perverseness  and  crookedness  in  them,  as  the  word  is 
here,  ayiokiols,  and  must  have  its  own  name,  and  shall  have  its  pro- 
per reward  from  the  sovereign  Master  and  Lord  of  all  the  world. 
2dly.  There  is  here  also  the  due  extent  of  this  duty,  namely. 
To  the  froward.     It  is  a  more  deformed  thing,  to  have  a 
distorted,    crooked  mind,    or    a    froward    spirit,    than    any 
crookedness    of  the  body.      Hov/  can  he  that  hath  servants 
under  him,  expect  their  obedience,   when  he  cannot  command 
his  own  passion,  but  is  a  slave  to  it?     And  unless  much  con- 
science of  duty  possess  servants,  (more  than  is  commonly  to  be 
found  with  them,)  it  cannot  but  work  a  master  into  much  dis- 
affection and  disesteem  with  them,  when  he  is  of  a  turbulent 


320  A   COMMENTARY    UPON 

spirit,  a  irouhler  of  his  own  house,  imbittering  his  affairs  and 
commands  with  rigidness  and  passion,  and  ready  to  take  things 
by  tliat  side  which  may  offend  and  trouble  him,  thinking  his 
servant  shghts  his  call,  when  he  may  as  well  think  he  hears  him 
not,  and  upon  every  slight  occasion,  real  or  imagined,  flying  out 
into  reproachful  speeches,  or  proud  threats,  contrary  to  the 
Apostle  St.  Paul's  rule,  which  he  sets  over  against  the  duty  of 
servants:  Forhear'uKj  threatenhuj,  knowiivj  that  your  Master 
also  is  in  heaven,  and  that  there  is  no  respect  of  persons  with 
Him.  (Eph.  vi.  9-)  Think,  therefore,  when  you  shall  appear 
before  the  judgment  seat  of  God,  that  your  carriage  shall  be 
examined  and  judged  as  well  as  theirs  ;  and  think,  that  though 
we  regard  much  those  differences  of  masters  and  servants,  yet 
they  are  nothing  with  God,  they  vanish  away  in  His  presence. 

Consider  who  made  thee  to  differ.  Might  He  not,  with  a 
turn  of  His  hand,  have  made  your  stations  just  contrary,  have 
made  thee  the  servant,  and  thy  servant  the  master?  But  we 
Avillingly  forget  those  things  that  should  compose  our  mind  to 
humility  and  meekness,  and  blow  them  up  with  such  fancies 
as  please  and  feed  our  natural  vanity,  and  make  us  somebody 
in  our  own  account. 

However,  that  Christian  servant  who  falls  into  the  hands  of  a 
froward  master,  will  not  be  beaten  out  of  his  station  and  duty 
of  obedience  by  all  the  hard  and  wrongful  usage  he  meets  with, 
but  will  take  that  as  an  opportunity  of  exercising  the  more 
obedience  and  patience,  and  will  be  the  more  cheerfully  patient, 
because  of  his  innocence,  as  the  Apostle  here  exhorts. 

Men  do  indeed  look  sometimes  upon  this  as  a  just  plea  for 
impatience,  that  they  suffer  unjustly,  which  yet  is  very  ill 
logic ;  for,  as  the  philosopher  said,  "  Would  any  man  that 
frets  because  he  suffers  imjustly,  wish  to  deserve  it,  that  he 
might  be  patient.?"  Now,  to  hear  them,  they  seem  to  speak 
so,  when  they  exclaim,  that  the  thing  that  vexeth  them  most, 
is,  that  they  have  not  deserved  any  such  thing  as  is  inflicted  on 
them.  Truly,  desert  of  punisinnent  may  make  a  man  more 
silent  upon  it,  but  innocence,  rightly  considered,  makes  hinx 


THE    FIRST    EPISTLE    OF    PETEU.  3^1 

more  patient.  Guiltiness  stops  a  man's  mouth,  indeed,  in  suf- 
fering, but  surely  it  doth  not  quiet  his  mind  ;  on  the  contrary, 
it  is  that  which  mainly  disturbs  and  grieves  him  ;  it  is  the  sting 
of  suffering,  as  sin  is  said  to  be  of  death,  1  Cor.  xv.  56.  And 
therefore,  when  there  is  no  guilt,  the  pain  of  sufferings  cannot 
but  be  much  abated  ;  yea,  the  Apostle  here  declares,  that  to 
suffer  undeserved,  and  withal  patiently,  is  glorious  to  a  man, 
and  acceptable  to  God.  It  is  commendable,  indeed,  to  be  truly 
patient  even  in  deserved  sufferings,  but  the  deserving  them 
tarnishes  the  lustre  of  that  patience,  and  makes  it  look  more 
like  constraint ;  which  is  the  Apostle's  meaning,  in  preferring 
spotless  suffering  much  before  it.  And  this  is  indeed  the  true 
glory  of  it,  that  it  pleaseth  God ;  (so  it  is  rendered  in  the  close 
of  the  20th  verse  for  the  other  w^ord  of  glory  in  the  beginning 
of  it ;)  it  is  a  pleasing  thing  in  God's  eyes,  and  therefore  He 
will  thank  a  man  for  it,  as  the  word  is,  %ocqis  Trocpai  @eu. 
Though  we  owe  all  our  patience  under  all  kinds  of  afflictions, 
as  a  duty  to  Him,  and  though  this  grace  is  His  own  gift,  yet, 
He  hath  obliged  himself  by  His  royal  word  not  only  to  accept 
of  it,  but  to  praise  it,  and  reward  it  in  His  children.  Though 
they  lose  their  thanks  at  the  world's  hands,  and  be  rather 
scoffed  at  and  taunted  in  all  their  doings  and  sufferings,  it  is  no 
matter ;  they  can  expect  no  other  there  ;  but  their  reward  is 
on  hiyh,  in  the  sure  and  faithful  hand  of  their  Lord. 

How  often  do  men  work  earnestly,  and  do  and  suffer  much 
for  the  uncertain  wages  of  glory  and  thanks  amongst  men  ! 
And  how  many  of  them  fall  short  of  their  reckoning,  either 
dying  before  they  came  to  that  state  where  they  think  to  find 
it,  or  not  finding  it  where  they  looked  for  it,  and  so  they  live 
but  to  feel  the  pain  of  their  disappointment !  Or,  if  they  do 
attain  their  end,  such  glory  and  thanks  as  men  have  to  give 
them,  what  amounts  it  to  ?  s  it  any  other  than  a  handful  of 
nothing,  the  breath  of  their  mouths,  and  themselves  much  like 
it,  a  vapour  dying  out  in  the  air  ?  The  most  real  thanks  they 
give,  their  solidest  rewards,  are  but  such  as  a  man  cannot  take 
home  with  him  ;  or  if  they  go  so  far  with  him,  yet  at  furthest 
Vol,  I.  Y 


322  A.   COMMENTARY   UI'ON 

he  must  leave  them  at  the  door,  when  he  is  to  enter  his  ever- 
lasting home.  AH  the  riches,  and  palaces,  and  monuments  of 
honour  that  he  had,  and  that  are  erected  to  him  after  death, 
as  if  he  had  then  some  interest  in  them,  reach  him  not  at  all. 
Enjoy  them  who  will,  he  does  not,  he  hath  no  jjortioii  of  all 
that  is  done  under  the  sun  ;  his  own  end  is,  to  him,  the  end  of 
the  world. 

But  he  that  would  have  abiding  glory  and  thanks,  must 
turn  his  eye  another  way  for  them.  All  men  desire  glory,  but 
they  know  neither  what  it  is,  nor  how  it  is  to  be  sought.  He  is 
upon  the  only  right  bargain  of  this  kind,  ivhose  jyraise  (ac- 
cording to  St.  Paul's  word)  is  not  of  men,  but  of  God.  (Rom. 
ii.  29.)  If  men  commend  him  not,  he  accounts  it  no  loss,  nor 
any  gain  if  they  do ;  for  he  is  bound  for  a  country  where  that 
coin  goes  not,  and  whither  he  cannot  carry  it,  and  therefore  he 
gathers  it  not.  That  which  he  seeks  in  all,  is,  that  he  may  be 
approved  and  accepted  of  God,  whose  thanks  is  no  less,  to  the 
least  of  those  He  accepts,  than  a  crown  of  unfading  glory.  Not 
a  poor  servant  that  fears  His  name,  and  is  obedient  and  patient 
for  His  sake,  but  shall  be  so  rewarded. 

There  be  some  kind  of  graces  and  good  actions,  which  men 
(such  as  regard  any  grace)  take  special  notice  of,  and  com- 
mend highly, — such  as  are  of  a  magnific  and  remarkable  nature, 
as  martyrdom,  or  doing  or  suffering  for  religion  in  some  public 
way.  There  be  again,  other  obscure  graces,  which,  if  men 
despise  them  not,  yet  they  esteem  not  much,  as  meekness, 
gentleness,  and  patience  under  private  crosses,  known  to  few 
or  none.  And  yet  these  are  of  great  account  with  God,  and 
therefore  should  be  so  with  us :  these  are  indeed  of  more  uni- 
vei-sal  use,  whereas  the  other  are  but  for  high  times,  as  we  say, 
for  rare  occasions :  these  are  every  one's  work,  but  icw  are 
called  to  the  acting  of  the  other.  And  the  least  of  these  graces 
shall  not  lose  its  reward,  in  whose  person  soever,  as  St.  Paul 
tells  us,  speaking  of  this  same  subject.  Knoicinrj  that  what- 
soever rjood  tliinij  any  man  doetli,  the  same  shall  he  receice  of 
the  Lord,  whether  he  be  bond  or  free,  (Eph,  vi.  8.) 


THE  FIRST  EPISTLE  OF  PETER.  3S3 

This  is  the  bounty  of  that  great  IMaster  we  serve.  For  what 
are  we  and  all  we  can  do,  that  there  should  be  the  name  of  a 
reward  attached  to  it  ?  Yet  He  keeps  all  in  reckoning ;  not  a 
poor  lame  prayer,  not  a  tear,  nor  a  sigh  poured  forth  before 
Him,  shall  be  lost.  Not  any  cross,  whether  from  His  own 
hand  immediately,  or  coming  through  men's  hands,  that  is 
taken,  what  way  soever  it  come,  as  out  of  His  hand,  and  carried 
patiently,  yea,  and  welcomed,  and  embraced  for  His  sake,  but 
He  observes  our  so  entertaining  of  it.  Not  an  injury  that  the 
meanest  servant  bears  Christianly,  but  goes  upon  account  with 
Him.  And  He  sets  them  down  so,  as  that  they  bear  much 
value  through  His  estimate  and  way  of  reckoning  of  them, 
though  in  themselves  they  are  all  less  than  nothing ;  as  a 
worthless  counter  stands  for  hundreds  or  thousands,  according 
to  the  place  you  set  it  in.  Happy  they  who  have  to  deal  with 
such  a  Lord,  and  who,  be  they  servants  or  masters,  are  vowed 
servants  to  Him  !  When  He  comes,  His  reward  shall  be  with 
Him,     (Rev.  xxii.  12.) 

The  third  thing  is,  the  Principle  of  this  obedience  and  pa- 
tience. For  conscience  towards  God.  This  imports,  first,  the 
knowledge  of  God,  and  of  His  will  in  some  due  measure,  and 
then  a  conscientious  respect  unto  Him  and  His  will  so  known, 
taking  it  for  their  only  rule  in  doing  and  suffering. 

Observe,  1.  This  declares  to  us  the  freeness  of  the  grace  of 
God  in  regard  to  men's  outward  quality,  that  He  doth  often 
bestow  the  riches  of  His  grace  upon  persons  of  mean  condition. 
It  is  supposed  here,  that  this  conscience  towards  God,  this  saving 
knowledge  and  fear  of  His  name,  is  to  be  found  in  Servants  : 
therefore,  the  Apostle  takes  them  within  the  address  of  his 
letter  amongst  those  who  are  elect,  according  to  the  foreknow- 
ledge of  God,  (ch.  i.  ver,  2,)  and  sharers  of  those  dignities  he 
mentions  (ch.  ii.  ver.  9)  a  chosen  generation.  The  honour  of 
a  spiritual  royalty  may  be  concealed  under  the  meanness  of  a 
servant ;  and  this  grace  may  be  conferred  upon  the  servant, 
and  denied  to  the  master,  as  is  here  supposed.     It  may  fall  out, 

that  a  perverse  crooked-minded  master  may  have  a  servant 

¥2 


324)  A  coM.ArENTARY  uroN 

uprightly  minded,  being  endowed  with  a  tender  conscience 
towards  God.  And  thus  the  Lord  does  to  counteract  the 
pride  of  man,  and  to  set  off  the  lustre  of  His  own  free  grace. 
He  hath  all  to  choose  from,  and  yet  chooses  where  men  would 
least  imagine.      (See  Matt.  xi.  25  ;  1  Cor.  i.  27.) 

Observe,  2.  Grace  finds  a  way  to  exert  Itself  in  every  estate 
where  it  exists,  and  regulates  the  soul  according  to  the  parti- 
cular duties  of  that  estate.  Whether  it  find  a  man  high  or 
low,  a  master  or  a  servant,  it  requires  not  a  change  of  his 
station,  but  works  a  change  on  his  heart,  and  teaches  him  how 
to  live  in  it.  The  same  spirit  that  makes  a  Christian  master 
pious,  and  gentle,  and  prudent  in  commanding,  makes  a 
Christian  servant  faithful,  and  obsequious,  and  diligent  in 
obeying.  A  skilful  engraver  makes  you  a  statue  indifferently 
of  wood,  or  stone,  or  marble,  as  they  are  put  into  his  hand  ; 
so  Grace  forms  a  man  to  a  Christian  way  of  walking,  in  any 
estate.  There  is  a  way  for  him  in  the  meanest  condition  to 
glorify  God,  and  to  adorn  the  profession  of  religion  ;  no  estate 
so  low,  as  to  be  shut  out  from  that ;  and  a  rightly  informed 
and  rightly  affected  conscience  towards  God,  shews  a  man  that 
way,  and  causes  him  to  walk  in  it.  As  the  astrologers  say, 
that  the  same  stars  that  made  Cyrus  to  be  chosen  king  amongst 
the  armies  of  men  when  he  came  to  he  a  man,  made  hisn  to  be 
chosen  king  amongst  the  shepherd's  children,  when  he  was  a 
child  ;  thus  Grace  will  have  its  jiroper  operation  in  every 
estate. 

In  this,  men  readily  deceive  themselves ;  they  can  do  any 
thing  well  in  imagination,  better  than  the  real  task  that  is  in 
their  hands.  They  presume  that  they  could  do  God  good 
service  in  some  place  of  command,  who  serve  Him  not,  as  be- 
comes them,  in  that  which  is  by  far  the  easier,  the  ])lace  of 
obeying,  wherein  he  hath  set  them.  They  think  that  if  they 
had  the  ability  and  opportunities  that  some  men  have,  they 
would  do  much  more  for  religion,  and  for  God,  than  they  do ; 
and  yet  they  do  nothing,  but  spoil  a  far  lower  part  than  that, 
which  is  their  own,  and  is  given  them  to  study  and  act  aright 


tUK    FIRST    EPtSTI.K    OV    PF.TER.  '325 

in.  But  our  folly  and  sclf-lgnorance  abuse  us :  it  is  not  our 
part  to  choose  what  we  should  be,  but  to  be  what  we  are,  to 
His  glory  who  gives  us  to  be  such.  Be  thy  condition  never 
so  mean  yet,  thy  conscience  towards  God,  if  it  be  within  thee, 
will  find  itself  work  in  that.  If  it  be  litde  that  is  intrusted  to 
thee,  in  regard  of  thy  outward  condition,  or  any  other  way,  be 
thou  faithful  in  that  little,  as  our  Saviour  speaks,  and  thy 
reward  shall  not  be  little :  He  shall  make  thee  ruler  over  much, 
(Matt.  XXV.  23.) 

Observe,  3.  As  a  corrupt  mind  debaseth  the  best  and  most 
excellent  callings  and  actions,  so  the  lowest  are  raised  above 
themselves,  and  ennobled  by  a  spiritual  mind.  IMagistrates  or 
ministers,  though  their  calling  and  employments  be  high,  may 
have  low  intentions,  and  draw  down  their  hio-h  calline;  to 
those  low  intentions ;  they  may  seek  themselves,  and  their  own 
selfish  ends,  and  neglect  God.  And  a  sincere  Christian  may 
elevate  his  low  calling  by  this  conscience  towards  God,  observ- 
ing His  will,  and  intending  His  glory  in  it.  An  eagle  may 
fly  high,  and  yet  have  its  eye  down  upon  some  carrion  on  the 
earth :  even  so  a  man  may  be  standing  on  the  earth,  and  on 
some  low  part  of  it,  and  yet  have  his  eye  upon  heaven,  and 
be  contemplating  it.  That  which  men  cannot  at  all  see  in  one 
another,  is  the  very  thing  that  is  most  considerable  in  their 
actions,  namely,  the  principle  whence  they  flow,  and  the  end 
to  which  they  tend.  This  is  the  form  and  life  of  actions, — that 
by  which  they  are  earthly  or  heavenly.  Whatsoever  be  the 
matter  of  them,  the  spiritual  mind  hath  that  alchemy  indeed, 
of  turning  base  metals  into  gold, — earthly  employments  into 
heavenly.  The  handy-work  of  an  artisan  or  servant  who  re- 
gards God,  and  eyes  Him  even  in  that  work,  is  much  holier 
than  the  praijer  of  a  hypocrite?  and  a  servant's  enduring  the 
private  wrongs  and  harshness  of  a  froward  master,  bearing  it 
patiently  for  conscience  towards  God,  is  more  acceptable  to 
God,  than  the  sufferings  of  such  as  may  endure  much  for  a 
public  good  cause,  without  a  good  and  upright  heart. 

This  habitude  and  posture  of  the  heart  towards  God,  the 


326  A    COMME\'TARY   IT?0N 

Apostle  St.  Paul  presses  much  upon  Servants,  (Epli.  vi.  8,)  as 
being  very  needful  to  allay  the  hard  labour  and  harsh  usage  of 
many  of  them.  This  is  the  way  to  make  all  easy,  to  undergo 
it  for  God.  There  is  no  pill  so  bitter,  but  respect  and  love  to 
God  will  sweeten  it.  And  this  is  a  very  great  refreshment 
and  comfort  to  Christians  in  the  mean  estate  of  servants  or 
other  labouring  men,  that  they  may  offer  up  their  hardship 
and  bodily  labour  as  a  sacrifice  to  God,  and  say,  Lord,  this  is 
the  station  wherein  Thou  hast  set  me  in  this  world,  and  I 
desire  to  serve  Thee  in  it.  What  I  do  is  for  Thee,  and  what 
I  suflPer  I  desire  to  bear  patiently  and  cheerfully  for  Thy  sake, 
in  submission  and  obedience  to  Thy  will. 

For  conscience^]  In  this  there  is,  1.  A  reverential  compli- 
ance with  God's  disposal,  both  in  allotting  to  them  that  con- 
dition of  life,  and  in  particularly  choosing  their  master  for 
them  ;  though  possibly  not  the  mildest  and  pleasantest,  yet  the 
fittest  for  their  good.  There  is  much  in  firmly  believing  this, 
and  in  heartily  submitting  to  it ;  for  we  would,  naturally, 
rather  carve  for  ourselves,  and  shape  our  own  estate  to  our  mind, 
which  is  a  most  foolish,  yea,  an  Impious  presumption  :  as  if  we 
Avere  wiser  than  He  who  hath  done  it,  and  as  if  there  were 
not  as  much,  and,  it  may  be,  more  possibility  of  true  content- 
ment in  a  mean,  than  in  a  far  higher  condition  !  The  master's 
mind  is  often  more  tolled  than  the  servant's  body.  But  if  our 
condition  be  appointed  us,  at  least  we  would  have  a  voice  in 
some  qualifications  and  circumstances  of  it ;  as  in  this,  if  a  man 
must  serve,  he  would  wish  willingly  that  God  would  allot  him 
a  meek,  gentle  master.  And  so,  in  other  things,  if  we  must 
be  sick,  we- would  be  well  accommodated,  and  not  want  helps; 
but  to  have  sickness,  and  want  means  and  friends  for  our  help, 
this  we  cannot  think  of  without  horror.  But  this  submission 
to  God  is  never  right,  till  all  that  concerns  us  be  given  up  into 
His  hand,  to  do  with  it,  and  with  every  article  and  circum- 
stance of  it,  as  seems  good  in  His  eyes.  2.  In  this  conscience, 
there  is  a  religious  and  observant  respect  to  the  rule  which 
God  liath  set  men  to  walk  by  in  that  condition ;  so  that  their 


THE  FIRST  EPISTLE  OF  PETEE.  327 

obedience  depends  not  upon  any  external  inducement,  failing 
when  that  fails,  but  flows  from  an  inward  impression  of  the 
law  of  God  upon  the  heart.  Thus,  a  servant's  obedience  and 
patience  will  not  be  pinned  to  the  goodness  and  equity  of  his 
master,  but  when  that  fails,  will  subsist  upon  its  own  inward 
ground ;  and  so,  generally,  in  all  other  estates.  This  is  the 
thing  that  makes  sure  and  constant  walking ;  makes  a  man 
step  even  in  the  ways  of  God.  When  a  man's  obedience 
springs  from  that  unfailing,  unchanging  reason,  the  command 
of  God,  it  is  a  natural  motion,  and  therefore  keeps  on,  and 
rather  grows  than  abates ;  but  tliey  who  are  moved  by  things 
outward,  must  often  fail,  because  those  things  are  not  constant 
in  their  moving ;  as,  for  instance,  when  a  people  are  much  acted 
'on  by  the  spirit  of  their  rulers,  as  the  Jews  when  they  had 
good  kings.  3.  In  this  conscience,  there  is  a  tender  care  of 
the  glory  of  God  and  the  adornment  of  religion,  which  the 
Apostle  premised  before  these  particular  duties,  as  a  thing  to 
be  specially  regarded  in  them.  The  honour  of  our  Lord's 
name,  is  that  which  we  should  set  up  as  the  mark  to  aim  all 
our  actions  at.  But  alas !  either  we  think  not  on  it,  or  our 
hearts  slip  out,  and  start  from  their  aim,  like  bows  of  deceit, 
as  the  word  is,  Psal.  Ixxviii.  57.  4,  There  is  the  comfortable 
persuasion  of  God's  approbation  and  acceptance,  (as  it  is  ex- 
pressed in  the  following  verse,  of  which  somewhat  before,)  and 
the  hope  of  that  reward  He  hath  promised,  as  it  is  Col.  iii.  24. 
Knowing  that  of  the  Lord  ye  shall  receive  the  inheritance, 
for  ye  serve  the  Lord  Christ.  No  less  than  the  inheritance! 
So,  then,  such  servants  as  these  are  sons  and  heirs  of  God,  co- 
heirs with  Christ.  Thus  he  that  is  a  servant  may  be  in  a  far 
more  excellent  state  than  his  master.  The  servant  may  hope 
for,  and  aim  at  a  kingdom,  while  the  master  is  embracing  a 
dunghill.  And  such  a  one  will  think  highly  of  God's  free 
grace,  and  the  looking  ever  to  that  inheritance,  makes  him  go 
cheerfully  through  all  pains  and  troubles  here,  as  Vujht  and 
momentary^  and  not  worth  the  naming  in  comparison  of  that 
glory  that  shall  be  revealed.     In  the  mean  time,  the  best  and 


S28       COMMENTARY  UPON  THE  FIRST  EPISTLE  OF  PETER. 

most  easy  condition  of  the  sons  of  God  cannot  satisfy  them, 
nor  stay  tlieir  sighs  and  (jroans,  ivaitimj  and  longing  for  that 
day  of  their  full  redemption.     (Rom.  viii.  16,  23.) 

Now  this  is  the  great  rule,  not  only  for  servants,  but  for  all 
the  servants  of  God  in  what  state  soever,  to  set  the  Lord 
always  before  them,  (Fsal.  xvi.  8,)  and  to  study,  with  St.  Paul, 
to  have  a  conscience  void  of  offence  toicards  God  and  man; 
(Acts  xxiv.  16 ;)  to  eye,  and  to  apply  constantly  to  their  actions 
and  their  inward  thoughts,  the  command  of  God ;  to  walk  by 
that  rule  abroad,  and  at  home  in  their  houses,  and  in  the 
several  ways  of  their  calling;  (as  an  exact  workman  is  ever 
and  anon  laying  his  rule  to  his  work,  and  squaring  it ;)  and 
for  the  conscience  they  have  towards  God,  to  do  and  suffer 
His  will  cheerfully  in  every  thing,  being  content  that  He 
choose  their  condition  and  their  trials  for  them  ;  only  desirous 
to  be  assured,  that  He  hath  chosen  them  for  his  own,  and 
given  them  a  right  to  the  glorious  liberty  of  the  sons  of  God^ 
(Rom.  viii.  21)  ;  still  endeavouring  to  walk  in  that  way  which 
leads  to  it,  overlooking  this  moment,  and  all  things  in  it,  ac- 
counting it  a  very  indifferent  matter  what  is  their  outward 
state  here,  provided  they  may  be  happy  in  eternity.  Whether 
we  be  high  or  low  here,  bond  or  free,  it  imports  little,  seeing 
that  all  these  differences  shall  be  so  quickly  at  an  end,  and 
there  shall  not  be  so  much  as  any  track  or  footstep  of  them  left. 
With  particular  men,  it  is  so  in  their  graves ;  you  may  distin- 
guish the  greater  from  the  less  by  their  tombs,  but  by  their 
dust  you  cannot;  and  with  the  whole  world  it  shall  be  so  in 
the  end.  All  monuments  and  palaces,  as  well  as  cottages, 
shall  be  made  fire,  as  our  Apostle  tells  us.  The  elements 
shall  melt  with  fervent  heat,  and  the  earth,  and  all  the  ivorks 
therein,  shcdl  be  burnt  up.      (2  Pet.  iii.  10.) 


END  OF  VOL.  I. 


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